The Parliaments X. commandements.
This text is an enriched version of the TCP digital transcription A91463 of text R210764 in the English Short Title Catalog (Thomason 669.f.11[121]).
Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.
The text has been tokenized and linguistically annotated with MorphAdorner.
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EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91463 Wing P525 Thomason 669.f.11[121] ESTC R210764 99869521 99869521 162772 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership.
This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal .
The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no.
A91463) Transcribed from: (Early English Books Online ; image set 162772) Images scanned from microfilm: (Thomason Tracts ; 246:669f11[121]) The Parliaments X. commandements.
Elsynge, Henry, 1598-1654, attributed name.
1 sheet ([1] p.) s.n., [London : 1648] Signed at end: H El., i.e.
Henry Elsynge?.
A satire on Pariament in the form of parodies of the Ten commandments, the Lord's prayer, and the Apostles' Creed.
Imprint from Wing.
Annotation on Thomason copy: "Jan: 25.
1647".
Reproduction of the original in the British Library.
eng England and Wales.
-Parliament -Humor -Early works to 1800.
Lord's prayer -Parodies, imitations, etc.
-Early works to 1800.
Ten commandments -Parodies, imitations, etc.
-Early works to 1800.
Apostles' Creed -Parodies, imitations, etc.
-Early works to 1800.
Political satire, English -Early works to 1800.
Great Britain -History -Civil War, 1642-1649 -Early works to 1800.
A91463 R210764 (Thomason 669.f.11[121]).
civilwar no The Parliaments X. commandements.
[Elsynge, Henry] 1648 679 4 0 0 0 0 0 59 D The rate of 59 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-08 Mona Logarbo Sampled and proofread 2007-08 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The PARLIAMENTS X. Commandements .
I. THou shalt have no other Gods but Us ther LORDS and COMMONS ass-embled at Westminster .
II.
Thou shalt not make any Adresses to the King , nor yeeld obedience to any of his Commands ; neither shalt thou weare any Image either of him or his Posterity ; thou shalt not bow down unto him , nor Worship him , for Wee are jealou● gods , and will visite such sinnes unto the third and fourth Generation of them that hate us , and will not observe our Votes , Orders and Ordinances .
III.
Thou shalt not take the Names of Us , your GODS in vaine , for we cannot hold you guiltless that take our Names in vaine .
IIII.
Remember that thou keep holy the Fast-Day , for that is Our Sabbath ; In it thou shalt doe no manner of Work , for we have blessed that Day , and hallowed it .
V. Thou shalt neither yeeld Honor nor Obedience to the King ( thy Countrie ; Father ) or thy Naturall Father or Mother , so Wee will make thy dayes long , in the lands which we shall take from the ungodly and wicked ones , to bestow upon thee .
VI .
Thou shalt Remove the Wicked One from his Throne , and his Posterity from off the face of the Earth .
VII .
Thou shalt edify the Sisters , and abundantly increase and multiply the Saints .
VIII .
Thou shalt get all thou canst ; part from nothing : doe no right , take no rong , neither pay any Debts .
IX .
Thou shalt be a Witness for us , against whomsoever we judge to be Wicked , that ●o We may cut them off , that the Saints may enjoy abundance of all things .
X. Thou shalt enjoy thy Neighbours House , his Wife , his Servant , his Maid , his Oxe , or his Asse , or any thing that belongs unto him ; Provided he be first Voted ( by US ) to be a wicked or ungodly Person .
All these Commandements Wee require you , and every of you with all diligence to observe ; and We your LORDS and GODS will incline your hearts to keep the same .
The Parliaments PATER NOSTER .
OUr Fathers , which think your Houses of Parliament to be heaven ; you would be honoured as GODS , because CHARLES his Kingdome is come unto you ; your wills must be done on earth , as unto the God of heaven ; you have gotten the day , and dispose of our daily bread ; you will not forgive any , neither must you look to be forgiven ; you lead us into rebellion and all other mischiefs , but cannot deliver us from evil .
Yours is the Kingdom , the power and glory , Parliament everlasting .
Amen .
The ARTICLES of their FAITH .
I Beleeve in CROMWELL , the Father of all Schisme , Sedition , Heresy and Rebellion , and in his onely Son Ireton , our Saviour , begotten by the spirit in a hole , borne of a winching Mare , suffered under a house of Office at Brainford , he deserves to be drawn , hang'd and quartered , and to remain unburied ; for he descended into Hull , the third day he rose up in Rebellion against his KING , and now sitteth on the right hand of the gods at Westminster ; he beleeves there is no holy Ghost , nor Catholique Church , nor forgiveness of sins , but the Communion of the Sisters , the resurrection of his Members , and Parliament everlasting .
AMEN .
Ordered , That these new Commandements , Pater Noster , and Creed be read in all Parish Churches , and Congregations , throughout England and Wales .
HE●… ▪
The cities X commandements, commanded to be read in all churches, by Mr L. Warner and the Common Councell.
This text is an enriched version of the TCP digital transcription A79808 of text R210812 in the English Short Title Catalog (Thomason 669.f.11[133]).
Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.
The text has been tokenized and linguistically annotated with MorphAdorner.
The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest').
Textual changes aim at restoring the text the author or stationer meant to publish.
This text has not been fully proofread Approx.
6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image.
EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79808 Wing C4334 Thomason 669.f.11[133] ESTC R210812 99869569 99869569 162786 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership.
This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal .
The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no.
A79808) Transcribed from: (Early English Books Online ; image set 162786) Images scanned from microfilm: (Thomason Tracts ; 246:669f11[133]) The cities X commandements, commanded to be read in all churches, by Mr L. Warner and the Common Councell.
Warner, John, Sir, d. 1648 attributed name.
City of London (England).
Court of Common Council attributed name.
1 sheet ([1] p.) s.n., [London : 1648] Imprint from Wing.
A satire; not in fact by Sir John Warner or the Court of Common Council.
Annotation on Thomason copy: "feb. 27 1647".
Reproduction of the original in the British Library.
The cities X commandments -The city Lords prayer -The cities creed.
eng Ten commandments -Parodies, imitations, etc.
-Early works to 1800.
Lord's prayer -Parodies, imitations, etc.
-Early works to 1800.
Apostles' Creed -Parodies, imitations, etc.
-Early works to 1800.
Great Britain -History -Civil War, 1642-1649 -Humor -Early works to 1800.
London (England) -History -17th century -Humor -Early works to 1800.
A79808 R210812 (Thomason 669.f.11[133]).
civilwar no The cities X commandements, commanded to be read in all churches, by my L. Warner and the Common Councell.
[Warner, John, Sir] 1648 999 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription.
2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE CITIES X COMMANDEMENTS , commanded to be read in all Churches , by my L. Warner and the Common Councell .
Estote Proditores .
Sine Rex Sine Lex .
I. THou shalt not worship any god save Oliver , Harry Martin , and Mr. Warner , a trinitie in unitie , and unitie in trinitie .
II.
Thou shalt not make any resistance against them , or either of them , or yeeld obedience to any power , not derived from them ; neither shalt thou grave any Image except of Mr. Warner , mounted on his Palfray , with a branch of Holly on his head , and a tod of yvie at his tayle ; thou shalt not when thou beholdest thy King , either bow downe to him , or worship him ; for wee of the City are zealous Animals , and will cause our masters at Westminster , to visit such unto the third and fourth Generation , of them that hate us for our base cowardice , and will not obey our masters Ordinances .
III.
Thou shalt not take the name of my Lord Mayjor in vaine , by calling him Pigwidgin Sectarie , or Coxscomb , for wee of the Common Counsell will not hold him guiltlesse , that taketh his name in vaine .
IIII.
Remember , that thou keep holy all our thanksgiving dayes , on which we feast the greedie Cormorants of Westminister , especially let that day , be celebrated , on which K. Tom , had a Dinner given him by us , to the expence of 500. l. on that day thou shalt doe no manner of work , thou nor thy sonne , nor thy daughter , for we have entred that day into the Kalendar , and command it to bee kept holy .
V. Thou shalt honour no father , save the penniefathers at Westminister , nor no mother save the new Church , which we the Sectaries of the Common Counsell have set up , so will we intreat our masters for thee , that thy dayes may be long in these sequestred Lands which they legally and justly have ceazed on .
VI .
Thou shalt aide and assist us of the Common Counsell , to imprison and murther all , that will not yeild obedience , to the Decrees of our masters , at Westminster .
VII .
Thou shalt follow the example of thy Lord Major , and us of the Common Counsell , and not refraine to commit adulterie , with any well shapt woman .
VIII .
Thou shalt steale , or purloine anything , from those that are not Saints of our new moddell , but that under a pretence of justice , provided thou bee invested with the Power of a Parliament man , a Common Counsell man , or Committee man .
IX .
Thou shalt beare false witnesse against thy neighbour , upon all occasions , that wee of the Common Counsell , call him before us , provided he be rich and worthy the screwing , thou shalt follow our example , to squeeze all men , imprison some men , and spare no man .
X. Thou shalt and art hereby authorized , if any warrant come to thee from us , bearing date from Westminster , to take from thy neighbour , his wife his house , his Oxe , or his Asse , or anything that belongs unto him , all which our masters , are first to view and wee to share the reversion .
All these our Commandements wee require all the inhabitants of great Brittaine strictly to observe , and put in practise , and we of the Common Counsell , will not be wanting , at all times to put you in minde of keeping the same .
The City Lords Prayer .
OVr Fathers which are at Westminster hallowed be your names , for that you have brought us into perfect bondage , and Fgyptian slaverie , your kingdome come , which can never bee , so long as King CHARLES is possessed with life , or any of the Royall Progeny , your wills are done on Earth , though you breake his will that is in Heaven , give us this day our daily bread ; for you have brought us to that passe , that without you , we can have nothing , and forgive us our trespasses , though we cannot forgive you , that have trespassed against us , and lead as not any more into such temptations , as for these seaven years past you have done ; now at length become honest and deliver us from those evills , that now hang over our heads , for yours is the Kingdome , and the power , though you merit no glory , but we hope it will not last for ever and ever , Amen .
The Cities Creed .
I Believe in Warner , the father of all Fopperie , maker of trouble , and Tumults , and in Col. Barkstead , his sonne by adoption , who was conceived of a Dairie maid in long Sutton , borne at Winchester , brought up at Salsbury , suffered under the heavie Crosse of doing pennace , he descended into Olivers favour , and rose the third day into Fairfax favour , and now sitteth at the right hand of the Sophies at Westminster , from wgence each day , he comes to hunt out the Royall partie , to judgement ; I beleive he will come to an jill end ; as also all the communion of our new Saints , for that it is impossible for them , to gaine the forgivenesse of their sinnes , at the Resurection of the dead , or to injoy life everlasting , Amen .
Finis .
Stand up to your beliefe, or, A combat betweene Satan tempting, and A Christian triumphing in the comfort of the Creed.
By Tho.
Iohnson.
a. preach.
of WolBorrow in Devon.
1640 Johnson, Thomas, minister of Woolborough.
This text is an enriched version of the TCP digital transcription A04585 of text S124361 in the English Short Title Catalog (STC 14706).
Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.
The text has been tokenized and linguistically annotated with MorphAdorner.
The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest').
Textual changes aim at restoring the text the author or stationer meant to publish.
This text has not been fully proofread Approx.
13 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image.
EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A04585 STC 14706 ESTC S124361 99843155 99843155 7868 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership.
This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal .
The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no.
A04585) Transcribed from: (Early English Books Online ; image set 7868) Images scanned from microfilm: (Early English books, 1475-1640 ; 755:08) Stand up to your beliefe, or, A combat betweene Satan tempting, and A Christian triumphing in the comfort of the Creed.
By Tho.
Iohnson.
a. preach.
of WolBorrow in Devon.
1640 Johnson, Thomas, minister of Woolborough.
1 sheet ([1] p.) By E. G[riffin] and are to be sol by Thomas Hunt booke-seller in St. Peters Church-yard in Exeter, Printed at London : [1640] Verse "Why dost with hope, vile wretch they soule deceive?".
Printer's name from STC.
Dated 1640 at bottom.
Every second line of this poem ends with a consecutive portion of the Creed.
L Copy slightly stained.
Reproduction of the originals in the British Library.
eng Church of England -Creeds -Poetry -Early works to 1800.
Apostles' Creed -Early works to 1800.
A04585 S124361 (STC 14706).
civilwar no Stand up to your beliefe, or, A combat betweene Satan tempting, and A Christian triumphing in the comfort of the Creed.
Johnson, Thomas, minister of Woolborough 1640 1595 4 0 0 0 0 0 25 C The rate of 25 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words.
2005-12 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2006-06 Mona Logarbo Sampled and proofread 2006-06 Mona Logarbo Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Stand up to your Beliefe , OR , A COMBAT BETWEENE SATAN TEMPTING , AND A CHRISTIAN TRIUMPHING In the comfort of the CREED .
Sathan .
WHy dost with hope , vile wretch thy soule deceive ?
Thou must be damn'd .
( Ch. )
Not so , a for I Believe Sa.
Yea , so doe I , b and yet I feele Hels rod .
Ch.
Thou but believ'st God is , I trust in God , Sa.
What thou a sinner c , trust ?
thou tempt'st him rather Ch.
Whom should the poore child trust , if not d the Father ?
Sa.
The soule that sinnes must die , e thy sinnes are weighty f .
Ch.
Yet God can pardon them , for hee 's Almyghty g Sa.
But hee 's of wicked men a just forsaker , h Ch.
Yet kind to what he made , and hee 's my i maker Sa.
Why hath he made thee smart thus from thy birth ?
Ch This is but love from Lord k of Heaven and Earth , Sa.
Harke God and Angels cry , thou dost displease us .
Ch.
And yet in God's my comfort , l and in Iesus , Sa.
In sinne th'art borne m and bred , and dost persist .
n Ch.
As sinne abounds in me , so grace in o Christ , Sa.
Why speak'st of grace ?
the Law makes thee undone p .
Ch.
Nay then , why did God send his onely Sonne ?
Sa.
Are not all sinners of his Sonne abhor'd ?
Ch.
No none , who strive to serve him as q our Lord , Sa.
But God cann't die , of hope thou art bereav'd .
Ch.
But yet his manhood may r which was conceived , Sa.
How can man made of woman , save the lost ?
Ch.
Yes , being made perfect s by the Holy Ghost , Sa.
But thou by nature art a wretch forlorne , t Ch.
And yet to me in mercy a Child is u borne , Sa.
But thou art filthy , and thy heart wants purging .
Ch.
His blood doth cleanse me , who came w of the Virgin , Sa.
Presumptuous men , thus to tempt Christ how dare yee ?
Ch.
We tempt not Christ , we joy in Christ with x Mary , Sa.
Thou joy'st in vaine , from him sinne puts thee asunder , y Ch.
Both sinne and sinfull men he z suffer'd under , Sa.
What suffer sinne , yet just ?
thy folly I smile at .
Ch.
The sinne was mine , he just , saith * Pontius Pilate , Sa.
But still the punishments of thy sinnes abide , a Ch.
No , for to quit them , he b was crucified , Sa.
Ah!
but the sting of death will wound thy head .
c Ch.
No : Christ pul'd out this sting when he was d dead , Sa.
Can he give life who lies himselfe interred ?
Ch.
Yes : and with him my sinnes are hid and buried , Sa.
Thy poore and meane estate shewes Christ's offended , Ch.
Shall I thinke much to stoope , when e he descended ?
Sa.
Fear'st not the scorching flames of my darke Cell ?
Ch.
Christ went , that I might not goe f into Hell .
Sa.
How art assur'd he freed thee from this paine ?
Ch.
Because g the third day he Arose againe , And so Captivity he captive led , h Rising in glorious triumph i from the dead , Nor was my Saviours glory herein ended , But after he was risen k he Ascended , To fit a place for me , and so hath given Sure hope that I shall follow him l into Heaven , Where now in all my griefe , and dumpish fits , He heares my prayers , there he rests m and sits Observe his Majesty , he doth not stand Inferiour like , but sits n at the right hand , Not of some earthly Prince , but his abode Is in the high and heavenly house of God , Whereas his onely Sonne o he rules , the rather Can he make my requests knowne to the Father , That for his sake , my sinnes which he found weighty May be forgiven by him which is Almighty , Sa.
If th'art so sure , then sinne , here 's thy defence , That Christ's in heaven , ( Ch. )
Oh no , he sees from thence , And waites till wicked men fill up the sum p And measure of their sinnes , then q shall he come , Riding with thousands Saints , on clouds all spread r In flames of fire ſ to iudge the quicke and dead , Sa.
Then thou condemn'd shalt be , oh feare and grieve !
Ch.
Satan , I still deny it , for t I believe Sa.
In whom believ'st , that thus thou vantst thy boast ?
Ch.
In Father , Sonne , and in the Holy Ghost , Who ne're forsakes nor leaves in desperate lurch , Those who are of u the holy Catholike Church , Let him but take me to himselfe in union , And give me with his people the Communion I 'me safe , for he to helpe them never faints Who keepe the band of peace , and faith w of Saints Sa.
Thy waies are crooked and in them 's no evennes , x Ch.
In mee 's the sinne , in God is y the forgivenesse And here my never ending joy begins , To know that hee 's the pardoner of sinnes , Hee 'l therefore take mee to his high protection When the last trumpe shall sound z the resurrection Void sinne and Sathan both , my soule why load ye With desperate words ?
this temple of the body Wherein corruption now and sinne is rife * Shall come to perfect glory a and the life Not such vaine earthly life which still is wasting , But that blest life of Heaven that 's b everlasting .
O Lord increase my faith , c and grace , that then I may behold the glory of thy face , d Amen .
FIrst take this Shield of Faith to arme your hearts , And if this quench not Sathans fiery darts , ( But frequent tempting blowes doe crush the Shield ) The Word 's a Sword , take that , if he not yeeld , Yet fight thou and resist , there 's one can doo 't , The God of Peace will tread him under foote ; Ner'e striving Soules , 'gainst whom such stroakes have past , But that their Captaine fo'tt them off at last .
That Grace which first unto this Combat moves thee , Make thee a Conquerour , through him that loves thee .
By THO.
IOHNSON .
A. Preach .
of Wol Borrow in Devon .
1640.
FINIS .
Printed at London by E. G. and are to be sold by Thomas Hunt Booke-seller , in St. Peters Church-yard in Exeter .
Notes, typically marginal, from the original text Notes for div A04585e-30 Rom.
11.20 .
Rom.
5.2 .
1 Cor.
16.13 .
Ephes.
6.11 .
Vers .
13.
Ephes.
6.14 .
2 Thes.
2.15 .
Gal.
5.1 .
1 Pet.
5.12 .
a Mar.
16.16 b Iam.
9.19 .
c Iohn .
9.31 .
d Luk.
11.13 .
e Ezek.
18.4 .
f Mat.
11.28 g Eph.
3.20 .
h Psa.
14.5 .
i 1 Pet.
4.19 .
k Heb.
12.6 .
l Mat.
1.21 .
m Ioh.
9.34 .
n Rom.
6 2. o Cap.
5.2.1 p Rom.
8.3 q Ps.
2.11 , 12. r Rom.
5.8 .
s Luke 1.35 .
t Ephes.
2.2 .
u Isa.
9.6 .
w 1 Ioh.
1.7 .
x Luk.
1.46 .
y Isa.
59 .
2● z Mat.
26 .
4● .
* Ioh.
19.4 .
a Rom.
2.9 .
b Act.
2 ▪ 36.38 .
c Hes.
13.14 .
d 1 Cor.
15.55 .
e Phil.
2.7 , 8. f Eph.
4.9 .
g Rom.
4.25 .
h Eph.
4.8 .
i Colos.
2.15 .
k Iohn 3.13 .
l Iohn 14.2 .
m Iohn 16.23 n Luk.
22 69 o Iohn 3.18 .
p Gen. 15.16 .
q Rom.
2.5 .
r Iude 14.15 ſ 2.
Thes.
1 ● .
t Iohn 2.18 .
u Mat.
28.20 Heb.
13.5 .
Iohn 17.5 .
& 20 , &c. w Ephes.
4.4 .
x Rom.
3.12 .
y Luke 7.42 .
Acts 5.31 .
z 1 Thes 4.16 .
* Rom.
7.24 .
a Chap.
8.17 .
b Rom.
6.22 .
c Marke 24. d 1 Cor.
13.12 .
Eph.
6.16 .
Vers .
17.
1 Tim.
6.12 Jam.
4.8 .
Rom.
16.20 2 Pet.
2.9 .
1 Cor.
10.13 2 Tim.
2.4 .
Rom.
8.37 .
An ansvvere to master William Perkins, concerning Christs descension into Hell: By John Higins Higins, John, controversialist.
1602 Approx.
58 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images.
Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1).
A03325 STC 13442 ESTC S117336 99852551 99852551 17876 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership.
This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal .
The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no.
A03325) Transcribed from: (Early English Books Online ; image set 17876) Images scanned from microfilm: (Early English books, 1475-1640 ; 1144:02) An ansvvere to master William Perkins, concerning Christs descension into Hell: By John Higins Higins, John, controversialist.
Higgins, John, fl.
1570-1602, attributed name.
[4], 52 p. By Ioseph Barnes, printer to the Vniuersitie, At Oxford : 1602.
A reply to: Perkins, William.
An exposition of the symbole or creed of the apostles.
Line 3 of title ends: William.
Reproduction of the original in the British Library.
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eng Perkins, William, 1558-1602.
-Exposition of the symbole or creed of the apostles -Early works to 1800.
Jesus Christ -Descent into hell -Early works to 1800.
Apostles' Creed -Early works to 1800.
2005-11 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN ANSVVERE TO MASTER WILLIAM PERKINS , CONCERning Christs Descension into Hell : By JOHN HIGINS .
AT OXFORD , By IOSEPH BARNES , Printer to the Vniversitie .
1602.
TO THE CHRISTIAN Reader Iohn Higins wisheth perfect knowledge of the Creed in Christ Iesu ▪ AT first ( Christian Reader ) I vvrote these things more at large , interposed with the other which I tooke vpō mee to aunswere .
But now I thought it farre better thus to set them at view after this maner , which I could not with out the much abridging of that my first copie .
And this I did for two causes ; the one to saue my labor in writing them out : the other to ease thee in reading thē over .
I haue prefixed each of our names , and by the letters , A.
B. C. D. E. &c. applied the reasons and answers of the one to the other , that so thou maiest the easier compare the places of both togither , and better consider & sentence of both .
This I doe because I thinke plaine dealing a Iewell , and this order is better .
Now ( if it please thee ) I pray thee on kindenesse , with conscience and charity to read thē : read , regard , and then iudge ; but beware thou iudge not amisse , least thy iudgment endamage thy selfe .
And so wishing thee to beleeue all the Articles of the Creede , and withall wishing thy health in Christ Iesu , Iende .
At Winsam the 22. of Iune .
1602.
Iohn Higins .
WILLIAM PERKINS .
It seems very likely that these words ( hee descended into hell ) were not placed in the Creed at the first , or as some thinke they crept in by negligence .
Because aboue threescore Creedes of the most Ancient Councels , and Fathers want this clause , and amongst the rest the Nicen Creede .
But if the Ancient learned Fathers assembled in those Counsels had beene perswaded , or at least had imagined that these wordes had bin set downe at the first by the Apostles , no doubt they would not in any wise haue left thē out .
And an Ancient father saith directly , that these wordes ( He descended into hell ) are not found in the Creede of the Romane Church , nor vsed in the churches of the East , & if they be , that then they signifie the Buriall of Christ .
IOHN HIGINS .
It seemed to some men that certaine bookes of the Newe Testament were not Canonical , but in that seming their thoughts were not worthy to be made accoumpt of .
Wherefore these words : some mē ( of yesterday ) thinke they crept in : are no sufficiēt groūd to build on in matters of such antiquity , weight & authority as these are .
I reckon not of Erasmus in the imitatiō of Luciās Dialogues , but I know he writeth on the Acts of the Apostles , that Christ descēded into hel .
If we deny al the clauses which those 60.
Creedes want , the Creed wil be very short .
For example , your Nicen Creed hath not these , borne of the Virgin Mary , he was buried , he sitteth on the right hand of God , the Catholike church ; the Cōmunion of Saints ; the resurrectiō of the body ; and the life everlasting : did al these therefore creepe in by negligēce ?
I thinke not .
The Ancient Fathers were perswaded of the descension , as they were of the other Articles which they left out .
But in that Counsell they chiefely hādled the herisie of Arrius cōcerning the two natures of Christ , applying al their saying in that Creed vnto the plague of that time .
The same Ancient father saith there : but that hee descended into hell is evidently foretolde in the Psalmes , alleadging certaine places , and a little after he saith : Peter also hath said : for Christ vvas mortified in the flesh , but quickened in the spirite , in which he went and preached to the spirits also which vvere shut vp in prison in the daies of Noah , in which text is declared what work he did in hel .
But the Lord himselfe saith by the Prophet , as of the time to come : because thou wilt not leaue my soule in hell , neither vvilt thou suffer thine holy one to see corruption .
Which againe he sheweth prophetically to bee fulfilled when he saith : Lorde thou hast led forth my soule out of hell , thou hast saved mee from them which go downe into the lake .
Thus your Ruffinus expoundeth this clause ( he de scended into hell ) WILLIAM PERKINS .
And it must not seeme strange to any that a worde or two in processe of time , should creepe into the Creede .
Considering that the Originall Copies of the old and new testament haue in them sundry varieties of readings & words otherwhiles , which frō the margin crept into the texte .
Neverthelesse considering that this clause hath long cōtinued in the Creed & that by the common consent of the Catholike Church of God , and that it may carry a fit sense ▪ and exposition , it is not ( as some would haue it ) to be put forth of the Creede .
Therefore that we may come to the meaning thereof ; we must know that it hath foure vsual expositions , which we will rehearse in order , and then make choise of that , which shall be thoughte to be fittest .
The first exposition , is that Christes soule after his passion vpon the crosse did really and locally descende into the place of the damned .
But this seemes not to be true .
IOHN HIGINS .
It seemes both strange and vnture .
For Irenaeus beleeued the same clause 1400. yeares since : Athanasius Creede had the same clause 1200 yeares since .
Chrysostome and Ruffinus expounded the same 1100. yeares since : Fulgētius beleeved the same aboue 1000. yeares since , & it was in the prophetical Scriptures aboue 1000. yeares before Christ , and hath continued in the newe Testament , And in the Creede 1550 ▪ yeares since Christ ; & in this processe of aboue 1550 years these words crept out of the Scriptures into the Creede ▪ and yet they remaine in both still .
The olde and new Testaments in a 1000. pages , haue a fewe diverse readings ; but the old and new scarse 60 pages of Creeds haue no such sundry readings at all .
But you note in your Margin Ieremy put for Zacharie .
Mat.
27.
9.
Loe , thus is the text .
Then was fulfilled , that vvhich vvas said by the Prophet Ieremy , saying , , &c. The holy Ghost in S. Matthew knew who said it , saying , and who wrote it , writing .
For Zachary livedafter Ieremy and might as Baruch &c. write that which Ieremy spake or prophesied before him .
It is neither to bee put foorth of our Creede , not to be expounded by sense , because it is a matter of faith .
These fowre expositions as in order you place them , shall in order bee examined , and refuted , or aunswered : because as I take it they are handled amisse .
The first exposition .
Christ descended into hell , that is , Christ in his humane Soule after his death , did really and locally , actuallie , and effectually descend into hell where the wicked are tormēted .
This is a true exposition .
WILLIAM PERKINS .
The reasons why this first exposition seemes not to be true are these .
All the Evangelistes and among the rest S. Luke intending to make an exact Narration of the life and death of Christ , haue set downe at large his Passion , death , buriall , resurrection , and ascension , and withall they make rehearsal of small circumstances ; therefore no doubte they woulde not haue omitted Christs Locall descension to the place of the damned , if there had bin any such thing .
And the ende why they penned this historie , was that we might beleeue that Iesus is Christ the Sonne of God , and that in beleeuing wee might haue life everlasting .
Now there could not haue bin a greater matter for the confirmation of our faith then this , that Iesus Christ the son of Mary , who went downe to the place of the damned , returned thence to liue in happines for ever .
IOHN HIGINS The Reasons why this first expositiō is true are these .
The Evangelists and especially St. Matthew , report that CHRIST who is the truth it selfe , prophetically spake twice therof in the signe of Ionas .
And St. Luke saith , that the same truth told after his Resurrection , howe all must bee fulfilled which were prophesied of him .
St. Luke also reportes howe the holie Ghost expoūdeth the prophecy of David , and againe St. Paule and St. Peter spake thereof in their Epistles .
Assure your selfe then there was such a thing , as in places fitte ( God willing ) shall plainely appeare ere we end with this our worke .
We must not then confute , but beleeue this great matter for the confirmatiō of our faith , as the scriptures do teach vs , Cōsidering that if he had not in Soule descended , the Devil and the damned might haue bragged of the force of that their kingdome .
But as the 3. young men in the hoate Oven , Daniel in the den of the Lions , and Ionas in the belly of the Whale , beeing the signes and figures of CHRISTS Descension , came forth without hurte : so Christ from that furnace , from that denne of the Lyon , from that belly of hel , victoriously , as he descended , came forth with valour , with freedome , with triumph .
WILLIAM PERKINS .
The second reason why this first exposition seemeth not to be true is this .
If Christ did goe to the place of the dāned , then either in soule , or in body , or in his godhead : but the godhead could not descēd because it was every where , and his body was in the graue ; And as for his soule , it went not to hel , but presently after his death it went to Paradise , that is , the third heaven , a place of ioie and happinesse .
Luk.
23 ▪ 43.
This day thou shalt be with me in Paradise .
Which words of Christ must be vnderstood of his manhoode or soule , and not of his godhead : for they are an answere to a demande , and therefore vnto it they must be sutable .
Nowe the theefe seeing that Christ was first of al crucified , and therefore in all likelyhoode shoulde first of all die ; maketh his request to this effect : Lord thou shalt shortly enter into thy kingdome , remember me then .
To which Christs answere ( as the very words importe ) is thus much : I shall enter into Paradise this day , and there shalt thou bee with mee .
Now there is no entrance but in regard of his soule , or manhood .
For the godhead , which is at all times in al places , cannot be said properly to enter into a place .
IOHN HIGINS .
Your second reason standes on this place : to day thou shalt bee with mee in Paradise .
Christ spake this as God , who only hath power to giue Paradise , and whose to daie as Augustine saith is eternity : and hee speaketh it as man to that happy mā , who after that evening never since saw night nor darknes .
For they blessed departing hēce , haue their evening at their death , and being dead presently see in soule the day spring visiring them from an high , of that to day which after is nightlesse .
Then hee that lookes for a sublimary day of light and darcknesse , amongst the blessed soules in Paradise , is darkely deceived .
For if the theefes soule went that same night to Paradise , as wee beleeue it did , yet went it the same to day of Christes eterne nature , and was in Paradise the same to day of Christs glorious humane natures ascēsiō , which with the theefe was yet the same to day & lasteth nightlesse till now and for ever .
Christ was not bounde by necessitie of must , nor did in custome suite everie demaunde or petition with aunswere .
For sometimes hee questioned againe , and sometimes hee did not answere at all .
But to this petition he answered as God and Man , and therefore your tvvo musts , assigning the same to the manhoode , and cutting it of from the godheade , are more then the scriptures allowe .
This supposition with the fiction of two Enters , interferres it selfe .
For the text is not so , but thus : Lorde remember me when thou commest into they kingdom .
And Iesus saide vnto him : to day thou shalt be with me in Paradise .
He spake ( saith Euthymius ) as God which filleth al , and was togither every where ; in the Sepulcher , in hell , in Paradise , and in heauen .
Also if the soule of Christ was in Paradise before his resurrection , thē it was not in the graue ; if not in the graue , then that translation is false , thou vvilte not leaue my soule in graue .
Now your concluding no entrance with the fiction of two enters , interres nothing .
The texte of S. Luke is true , yours is not so .
WILLIAM PERKINS .
Againe when Christ saith , thou shalt bee with mee to day in Paradise , hee doeth intimate a resemblaunce , vvhich is betweene the first Adam , and the second Adam .
The first Adam sinned and was presently cast out of Paradise .
Christ the seconde Adam , having made the satisfaction for sin , must immediatly enter into Paradise .
Now to say that Christ in soule descended locally into hell , is to abolish this Analogie , betweene the first , and the second Adam .
The ende of the second reason .
JOHN HIGINS .
In this matter there can be no resemblaunce betweene them ; for the first Adam vvas not presently cast out of paradise after his death , but nine hundred yeares before he died , or was buried .
The second Adam ascended into the heauenlye Paradise after his death , buriall , descension and resurrection .
The first Adam vvente out of the earthly Paradise with a mortall body ; the seconde Adam went into the heauenly with a glorified body .
And whosoever will read Gen. 3. the 7. verse , and the verses after ( considering vvell the particulars there ) shal plainly perceiue , that Adam was not presently cast out ( as you say ) for that presently is not in the third of Genesis .
Neither must Christ immediatly after satisfaction , &c. ( as you say ) enter into Paradise ; this immediately is not in all the new Testament .
Now to say that Christes Soule descended not into Hell , is to abolish the authorities of the Scriptures and to cashire the Creede , which proue the descension .
The end of the second Reason .
WILLIAM PERKINS .
The third reason why the first exposition seemes not to be true .
Auncient Councels in their cōfessions & Creeds omitting this clause , shew that they did not acknowledge any real descent ; And the true meaning of these wordes ( hee descended into hell ) was sufficiently included in some of the former , and that may appeare , because when they set downe it , they omitte some of the former .
As Athanasius in his Creed , setting downe these wordes ( he descended into hel ) omittes the buriall ; putting thē both for one , as hee expoundeth himselfe els where .
Nowe let vs see the reasons which may be alleadged to the contrary .
Ob.
1 : Mat.
12.
40.
The sonne of man must bee three daies and three nightes in the hart of the earth , that is , in hell .
Answer .
1.
This exposition is directly against the scope of the place .
For the Pharises desired to see a signe , that is , some sensible and manifest miracle .
And heereunto Christ answered , that hee woulde giue them the signe of the prophet Jonas , which cannot bee the descent of his soule into the place of the damned , because it was insensible , but rather of his buriall , and after it his glorious ascension .
IOHN HIGINS .
Of Ancient Councels &c. omitting of causes , we spake pag.
1. in ●C .
they could not but beleeue that which the spirit of God foretolde , the Son of God pe●formed ; and the same sprit witnessed to be fulfilled .
Now to say that ( he descended into hell ) was sufficiently included in some of the former ▪ this cannot be ; for the former ( he was curcified , dead , and buried ) are of passiō ; but these latter ( he descended into hell , he rose againe the third day : hee ascended into heaven ) are mere actions of Christ secluded frō those , not included in them ▪ Athanasius saith , he descended into hel ▪ He is not against it ; Chrysostome saith he descended into hell ; that there also he might not be voide of a miracle .
He is not against it .
Now let vs see the scriptures which proue the descenision .
The evill and adulterous generation requests a signe , but a signe shall not be given vnto it , vnlesse the signe of the Prophet Ionas .
For as Ionas vvas 3. dares and 3. nightes in the whales belly ; so shall the sonne of man bee 3. daies and three nights in the heart of the earth , that is , in hell .
These places of the Gospel are plain .
Wherein by the signe of , Ionas in the whales belly , Iesus fore-sheweth his owne descension into hell .
For the evil & adulterous generatiō , the Phareses and Saduces tempting him required a signe from heaven , and therefore Iesus gaue them no signe frō heaven , but a signe in hel .
WILLIAM PERKINS .
The second Answere .
The hart of the earth may as well signifie the graue , as the center of the earth .
For Tyrus bordering vpon the sea , is saide to be in the heart of the seas .
The third answere .
This exposition takes it for graunted that hell is seated in the middle of the earth ; Wheras the Scriptures reveale no such thing , but this , that hell is in the lower partes ; but where those lower parts be , no man is able to define .
The 2. obiectiō .
Act.
2.
27. thou wilt not leaue my soule in hell ; neither vvilt thou suffer thine holy one to see corruption .
These words cannot proue any local descent of Christs Soule .
For Peters drift in all eadging this , is to proue the resurrection , and hee saith expressely , that the words must be vnderstoode of the resurrection of Christ .
What ?
namely these wordes , that his soule was not left in hell .
Nowe there is no resurrection of the soule , but of the body only , as the soule cannot be saide to fall , but the body .
IOHN HIGINS .
The heart of the earth may as well signifie hell , as it may signifie the midle or center of the earth .
For Tyrus being an Iland foure furlongs , or seavē hundred pases from the land , was therfore saide of God to haue her limites in the heart , or middle of the seas Again the proud king therof said , I am God , I sit in the throne of God , in the hart or middle of the seas .
These words of Christ : for as Ionas was 3. daies &c. so shall the Son of man be 3. daies & 3. nights in the hart of the earth : giue vs to vnderstand where hell is sited , they reveale the place in question .
But if hel & the graue , & the hart of the earth be alone , they which site hell so shallow , & the graue so deepe , confound the he●l of the Damned , and the graues of the blessed togither .
This prophecy : thou vvilt not leaue my soule in hell , neither suffer thine holy one to see corruption : was one of al those things of which Christ said , it behooved all things to be fulfilled which are written of me in the Lawe of Moses , and in the Prophets , and in the Psalmes .
And if this Prophesie proue not the Local discēsion of Christs soule by reason , it cōfirms it in faith , because Christ saide : it behooved all things to bee fulfilled &c. Peter is plaine , he saith , David foreseing spake of the resurrectiō of Christ , for why , his soule was not left in hel , neither saw his flesh corruption .
If your translation or exposition bee true , thou wilt not leaue my soul in graue , then the person or the soule of Christ is risen , or els Christ is not risen .
And for your fall , I aske first , whether it may be said , that christs body fel into the graue secondly whether if it fel not , but was buried therein , it may not yet be said to haue risen ; thirdly , whether Christ rose without a soule , because it fell not into the graue .
For many bodies of Saintes arose which fell not ; neither did they arise without soules , which soules yet fell not into the granes ▪ So I say , if nōe arise at the last day , but the bodies of them which fell , there wil be a very small resurrectiō in respect of the whole number of the departed .
WILLIAM PERKINS .
It will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) soule , cannot signifie the body .
And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) hell , cannot signifie the graue .
The first word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the spiritual parte of man , i , the soule : but also the whole person , or the man himselfe .
Rom.
13.
1.
1.
Cor.
15.
45.
And the second word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is aswel taken for the graue , as for hell .
Apoc.
20.
14.
Death and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are cast into the lake of fire .
Now we cannot say that hel is cast into hell , but the graue into hell .
And the very same worde ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in this text , must needes haue this sense , i. his soule or person was not left in graue For Peter makes an opposition betweene the graue into which David is shut vp , & the hell , out of which Christ was delivered .
verse .
29.
31.
IOHN HIGINS The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. soule in these places alleadged Act.
2.
27.
31. cannot signifie the body of Christ , as shal appeare in this page .
And the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. hell , cannot signifie the graue , tombe , monument , or sepulcher of a dead body .
This graue is not found in al the scriptures .
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. soule , sometimes signifies the whole person , the man a liue , as in these places : and there vvere added that day about three thousand soules : let every soule submitte it selfe to the authority of the higher povvers : the first man Adam vvas made a living soule , these were not whole persons of dead men buried , but Christians newly converted , and Romane subiects aliue .
So Adam was made a living soule , but he was not so buried ; the whole person so signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not buried in hell .
If it were , then by these texts , ( to day shalt thou be vvith mee in Paradise ; thou wilt not leaue my person in hell ; and his soule was not left in graue ) the whole person was in Paradise , in hell , & in the graue the same day that hee was buried .
The second word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hel , is not taken for the graue or toomb of the dead ; the text truely translated is thus : death and hell vvere sent into the lake of fire , this is the second death ▪ And whosoever was not founde vvritten in the booke of life , was sent into the lake of fire .
That is , the Devil and his Angels & the wicked were sent into everlasting fire , as in Mat.
25.
41.
Christ doth p●ainly shew ; but the prophet heere speaketh it more dar●kly .
Also if your speach heere bee true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as well taken for the graue , as for hell , then this translation is tollerable .
And the rich man died and was buried and in the graue , lifting vp his eies being in tormentes , for ( saith he ) I am tormented in this flame .
You first cast the graue into hel , and nowe you site the Paradi●'de soule in the graue .
Peter makes an opposition between the dead entombed body of David not risen , and the humane nature of Christ risen ; affirming that David prophecied thereof long before .
And saith , his soule was not left in hel , as you here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hel , and not graue .
VVill.
Perkins .
Againe it wil be said that in this text there be two distinct partes ; the first of the soules comming foorth of hell in these words : thou wilt not leaue my soule in hell .
And the second of the body rising out of the graue , in the next words following : Neither wilt thou suffer my flesh to see corruption .
It is not so .
For the flesh in this place signifieth not the body alone , but the humane nature of Christ : as appeareth Act.
2. verse .
30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies , flesh ( you meane ) in the 30. and in the 31. verses .
And the words rather cary this sense ; thou wilt not suffer me to cōtinue long in the grane ; nay which is more , in the time of my cōtinuance there , thou wilt not suffer me so much as to see corruption , because I am thy holy one .
JOHN HIGINS .
Here in the Psalm .
16.
10.
Thou wilt not leaue my soule in hell , neither vvilt thou suffer thy holy one to see corruption , the two parts & places of Christs humanity are plainly distinguished a sunder .
So also Peter interpreteth , Act.
2.
31. and so Fulgentius bringeth these places distinguished against the Ar●ians , expounding them of the soule and flesh apart .
In the first , 30. verse , Peter explaines a Prophecy of the regall humane generation of Christ thus : he then , that is , David , sith he was a Prophet , and knewe that God had sworn vnto him by an othe , of the fruit of his loines , according to the flesh , to raise vp the Christ , that he might place him on his seate .
Here the Apostle addeth ( according to the flesh , ) to distinguish and to tell vs , that the soule is not ex traduce ; but that the flesh & it be of different natures , which immediatly after ( expounding the other prophecy ) he clearely explaines thus .
31. vers .
David foreseeing spake of the resurrection of Christ , that his soule was not le●t in hell , neither did his flesh see corruption .
There in the 30. vers .
Peter spake of the flesh ( not of the soule ) generated : and here in the 31. of the flesh & of the soul seperated by death .
In both yet by flesh , meaning one & the same flesh of christ .
S. Peters words are of credit enough : a rather carriage of sēse , comes to late .
WIL.
PERKINS .
Obiect .
3.
Christ was quickned in the spirit , by the which spirit he went & preached vnto the spirits which are in prisō .
Answere .
This place is not for this purpose , for by the spirit is not meant the soule of Christ , but his godhead which in the ministery of Noe preached repentance to the old world .
And I thinke that Peter in this place alludes to another in Genesis 6.
3. where the Lord saith , my spirit shall not alwaies striue vvith man , because hee is but flesh .
And if the spirit do signifie the soule , then Christ was quickened in his soule , or by his soule , but neither is true .
IOHN HIGINS .
We must not alledge , nor take the text lamely .
It is thus : for Christ once suffered for sins , the iust for the vniust , that he might bring vs to God , hee vvas mortified in the flesh , but was quickened in the spirite , in which spirite hee vvent and preached vnto the spirites vvhich are in prison .
Heere is the suffering of Christ , his death , immortality of soule , with the descension therof , and ( as Ruffinus saith ) what worke it did in hell .
And therfore this place is pregnant for the descension .
For by the spirite is mēt the soule of Christ , & not his godhead ( as you say . )
For then your texte should be thus : Christ was quickened in the godhead , by which godhead hee went and preached to the spirites which are in prison , which you said in Noe preached to the old world .
But this cannot be ; it was after Christes mortification in the flesh , not in the olde world but in that which is nowe .
That which is saide in Genesis 6.
3. my spirit shall not alwaies contend vvith man , because he is but flesh , and his daies shall be an hundred & twenty yeares was fiftie generations before Christ , this in Peter was after Christs death ; that was in spirit divine , this was in the soule humane ; that was on earth with men in the flesh ; this was in hel with the spirits of the dead ; Peter therfore in this place alludes not to that in Genesis .
Of Christs quickening in the spirite shal be more saide in the next page .
WIL.
PERKINS .
For the first , it cannot be saide , that Christ was quickened by his soule , because it did not ioyne it selfe vnto the body ; but the Godhead ioyned thē both .
Neither was he quickened in soule .
For the soule died not .
It could not die the first death , which belongeth to the body ; & it did not die the second death , which is a total seperation from God.
Onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of God , as a man may feele the panges of the first death , & yet not die the first death , but liue .
Againe , it is to no end that Christes Soule , should goe to hel to preach .
Considering it was never heard of , that one soul should preach to another , especially in hel , where al are condemned , & in conscience cōvicted to their iust damnation ; and where there is no hope of repentance , or redemption .
IOHN HIGINS .
To say that Christ was quickened by his soule , is to reason vpon no text , and so we leaue it .
So was the descension of Christ also .
Christ was mortified in the flesh , but he was quickened in the spirite , that is , in soule ; not that it died , but that in anguish it suffered the sorrowes of death which cōpast his body .
And therfore he said : my soule is very sad evē to the death .
But when that death was past , the sorrow , anguish , & sadnes were ended ; and the ioy , the comforte and solace which his soule immediately after receiued , may very fitlie be named , a reviving or quickening .
And of this reviving or quickning al the blessed souls departed haue presently after this life , a ioyful & most happy feeling .
There is an end why Christ went & preached in hell , and why Peter wrote that he preached there .
We must beleeue the word , though wee knowe not the ende .
Considering it was ever hearde of , since Christs time , that the soule of Abraham had a speech with the soule of the rich man in hell , and tolde him his owne , and besides how that his brethrē had Moses and the Prophets , &c. And the borne blind said : It was neuer heard of , that any man opened the eies of one that was borne blinde .
But yet the cure was to some end , & so was the descension of Christ also .
WILLIAM PERKINS .
It wil bee answered that this preaching ( whereof Peter speaketh .
1.
Pet.
3.
19. )
is only reall or experimentall , because Christ shewed himselfe there to convince the vnbeliefe of his enemies .
But this is flat against reason .
For when a man is iustly condemned by God , and therefore sufficiently convicted ; what neede the Iudge himselfe come to the place of execution to convict him ?
And it is flat against the text .
For the preaching spokē of here ( 1.
Pet.
3.
19. )
is that which is performed by men in the ministery of the word , as Peter expoūdeth himselfe elsewhere ( 1.
Pet.
4.
6. )
to this purpose also was the Gospell preached to the dead , that they might bee condemned according to men in the flesh ; but that they might line according to God in the spirite .
JOHN HIGINS .
The preaching of Christ in hell , was real ; that is , in re , indeed : not experimētal , as to proue an experiment , or conclusiō .
For al the prophesies must needs be fulfilled , so as the Councel of God decreed , and as the Scriptures reporte .
It was then a powerful passage , in his sin-lesse soules , freedome and valour ; for so he went to conquer the devil , and to confound the damned in hel , from whence he returned with triumphant victory .
But these matters of faith are not to bee measured by the shallow flattes of reason ?
for al thinges vvhatsoever the Lord would , that did be in heaven , and in earth , and in the sea , & in all deepe places .
This prerogatiude Iudge might go where he would , and convict whom he list , hee could bee no more exempted from hel , then hee could bee payned thereby , or detained therein .
These two texts are not flat of one nature ▪ For there in 1.
Pet.
3 ▪ 19. the spirit of Christ went and preached to the spirites in hel : here in 1.
Pet.
4.
6. the Gospel is saide to be preached to the deade &c. that is to the Gentiles or ●entilized Iewes , vnto such as Christ ment when hee saide , let the deade bury their dead ▪ WILL.
PERKINS .
Lastly there is no reason why Christ should rather preach & shew himselfe in hel to them that were disobedient in the daies of Noe ; then to the rest of the damned .
And this is the first exposition The second followeth .
IOHN HIGINS .
If we shal runne from faith to no reason , I wil conferre like reason with your reason thus : there is no reason why Abraham should rather shew himselfe to the rich glutton in hell , then to the rest of the damned ; this is as wise a reasō as that .
But all thinges are possible to him that beleeveth .
The text is , hee went in spirite , and preached to the spirits which are in prison .
And this the faithfull beleeue , because it is Scripture ; and they beleeue the descēsion , because they are Christians .
And thus much touching the first exposition .
The second followeth .
WILLIAM PERKINS .
The second vsuall exposition of this clause ( he descended into hell ) is , that Christ descēded into the graue , or was buried .
This exposition is agreeable to the truth , yet it is not meete or convenient .
For the clause next before ( he was buried ) contained this point , and therfore if the next words following yeelde the same sense , there must bee a vaine and needlesse repetition of one & the same thing twice ; which is not to be allowed in so short a Creede as this .
If it be saide , that , these words are an exposition of the former ; the aunswere is , that then they should be more plaine then the former .
For when one sentēce expoūdeth another , the latter must alwaies be the plainer .
But of these two sentēces : he was buried ; he descended into hel : the first is very plaine & easy , but the latter very obscure and hard .
And therefore it can be no exposition thereof , and for this cause this exposition neither is to be receiued .
And thus endeth the 2. expositiō IOHN HIGINS .
If Christ descended into the graue , it was in his body aliue : for to descend is a liuely action .
This cannot stand with the Scriptures , for all the Evangelistes say , he yeelded vp the Ghost , & also they say , he was taken downe & was shrowded & buried in a new sepulcher by Joseph of Arimathea , &c. his body could not descende except it were aliue , and they would not haue buried it , if he had not beene dead .
That seconde exposition then is not agreeable to the word : and as you say it is not meete nor convenient , so say I , because it is false .
For it makes a vaine and needlesse repetition of one thing twice , &c. Wherefore it is not to be allowed nor liked of .
His buriall was sensible , it was done and seene here on earth , his descension was an invisible action of the immortal soule perfourmed in hel , only comprehended by faith , not by sense , nor by reason , and therefore ( as you say ) this seconde exposition is not to bee receiued , as expounding the burial , and in this we somewhat agree .
And thus much touching the second exposition , now followeth the third .
WILL.
PERKINS .
Thirdly others there bee who expounde it thus , hee descended into hel , that is , Christ Iesus when he was dying vpon the Crosse felte and suffered the pangs of hel , and the full wrath of God seazing vpon his Ioule .
This exposition hath his warrant in Gods word , where hell oftentimes signifieth the sorrowes and paines of hel .
As Hanna in her song to the Lorde saith : the Lord killeth and maketh aliue , and he bringeth downe to hell & raiseth vp againe .
That is , he maketh men feele woe and misery in their soules even the pangs of hell , and after restoreth them .
And David saith : the sorrowes of death compassed me , and the terrours of hel laid hold on me .
This is an vsuall exposition received in the Church , & they which expounde this Article thus , giue this reason thereof .
The former words , was crucified , dead , and buried , doe containe ( say they ) the outwarde suffrings of Christ .
Now because hee suffered not only outwardly in body , but also inwardly in soule ; therefore these words , he descended into hell , doe set forth vnto vs his inward sufferings in soule , whē he felt vpon the crosse the pangs of hel and the ful wrath of God seazing vpon him .
This exposition is good and true , & whosoeuer wil , may receiue it ; yet neverthelesse it seemeth not so fitly to agree with the order of the former Articles .
For these wordes : was crucified , dead , & buried , must not be vnderstood of any ordinary death , but of a cursed death , in which Christ suffered the full wrath of God , even the pangs of hell , both in soule and body .
Seeing then this exposition is contained in the former wordes ; it cannot fitly stande with the order of the shorte Creede , vnlesse there shoulde bee a distinct Article of things repeated before .
And thus endeth the 3. exposition .
IOHN HIGINS .
We must hold that Iesus Christ the sonne of God , dying vpon the crosse , could neither feele not suffer the pangs of hel , nor the ful wrath of God seazing vpon his soule ; because it was neither seperated from the godhead ; nor subiect vnto sin ; and also because that laying downe his life , he vsed these wordes of deliuery : Father into thy handes I cōmende my spirite .
By which wee vnderstand , that hee was then seazed and did possesse his owne soule , and yeelded the possession and seazen thereof vnto his father , and neither the devill , nor the pangs of hel had any seazen , holde , interest , or possession therein .
This exposition , that Christ after his death descended into hell in soule , hath many warrants in the old testament , of which one is in these words of Hanna : the Lorde mortifieth and quickeneth ; hee causeth to descende into hell and causeth to ascend .
And this was a prophecie of the death , descension , resurrection , and ascension of Christ .
So the saide Hanna in the 10. verse after prophecied of the kingdome of Christ also thus : Iehovah will iudge the endes of the earth ; and hee will giue fortitude to his king , & he will exalt the horne of his Christ .
And David saith : the sorrows of death compassed me , and the land flowdes of vngodlines made me afraide .
These were the sorrowes of the first death in the flesh , and not the pangs of hel , which seaze only vpon the wicked , but not on the iust .
He was crucified , deade , and buried ▪ these were of his passion , cōcerning the body mortal , and did not ( but in his death ) concerne the soule .
For neither could the Iewes hurt it , neither coulde Ioseph bury it : but these , hee descended into hell ; he rose againe from the dead , he ascended into heaven , are actions perfourmed by Christ , the first in his soule , and the other two in his whole humane triumphing nature .
The death of his holy ones , or of his mercifull mē , is precious in the sight of God : God then is not wroth with them , neither doth he inflict the pangs of hel vpon them , much lesse vpon his most holy , vpō his most iust one .
In these words of S. Peter .
Act.
2.
23.
24. hunc interemistis , there is the death , quem Deus suscitavit solutis doloribus Inferni , there is the resurrection from hel and from the sepulcher .
These places plainly demonstrate that the Apostle spake of that which Christ suffered and did in his death , buriall , descension , &c. and that his descension was not before his death but after , Ergo Christus non resurrexit ab inferno ante mortem suam : and also Peeter expoundeth it even so in these words : Providens ( David ) locutus est de resurrectione Christi ; quia neque derelicta est anima eius in inferno , &c. Thus much touching the 3. exposition .
Now followeth the 4. and last .
WILLIAM PERKINS .
But let vs come to the fourth exposition .
Hee descended into hell , that is , when he was dead and buried , hee was held captiue in the graue , and lay in bōdage vnder death for the space of three daies .
This exposition also may bee gathered forth of the scriptures .
So Peter saith , God hath raised him vp ( speaking of Christ ) and loosed the sorrowes of death , because it was impossible that hee should be holden of it .
Where we may see , that betweene the death & the resurrection of Christ , there is placed a third matter , which is not mentioned in any clause of the Apostles Creede saue in this ; and that is his bondage vnder death , which commeth in betweene his death and his rising againe , and the words themselues doe most fitly beare this sense .
As the speech of Iacob sheweth .
I wil go down into hel to my son mourning .
And this exposition doth also best agree with the order of the Creede .
First he was crucified and died ; secondly hee was buried ; thirdly laid in the graue and was therein holden in captivity & bondage vnder death .
And these three degrees of Christes humiliation are most fitly correspondent to the 3. degrees of his exaltation .
The first degree of his exaltation ; [ he rose again the third day ] answering to the first degree of his humiliation [ he died ] the 2. degree of his exaltation ; [ hee ascended into heaven , ] answering to his going into the graue , or he was buried .
And thirdly his sitting at the right hand of God ( which is the highest degree of his exaltation ) answering to the lowest degree of his humiliation , he descended into hell .
These two last expositions are commonly receiued , & we may indifferently make choise of either .
But the last ( as I take it ) is most agreeable to the order and words of the Creede .
Thus endeth the 4. exposition .
IOHN HIGINS Christ was buried and descended into hel : but in the graue his body was free from paine , free from bondage , and free from corruption : and his soule in hel was free from torments ; free from bondage , and free from detention .
He was captiue to neither of both , though hee would for a time bee contained of both , who in his divine nature cōtaines all , and cannot at all be contained .
So we find that Christ was free among the dead ▪ whom God hath raised vp , loosing the sorrowes of hell , because it vvas impossible he should bee holden of it .
VVhy was it impossible ?
because he is free , & because the gates of hel cānot prevaile against his church , much-lesse against himselfe which is the head thereof .
In the graue then & in hel , he would be for 3. daies & 3. nights without corruption and torments ; to declare his mortality , his immortality & his innocēcy .
But the body did not descend , it was buried in the sepulcher : the soul descended into hell , it was not buried in the graue .
And this descension was after his death and before his resurrection .
And this was an Acte of his freedome , the other of freedome in patience , and both were in prophecy and in promise .
That which Iacob propheticallie spake of his own descēsion into Aegypt , and of Christs descension into hell well weighed by the state of the Church in Aegypte , and by the speech of his gransire Abraham in blisse , & by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so full of question as men doe make it .
Wherfore the best expositiō agrees best with the order of the Creede thus : first he was crucified by the Iews : secōdly he died when he gaue vp the ghost ; thirdly he was buried by Ioseph of Arymathea &c. fourthly he descēded into hel , that was in spirit , or soule : fiftly the third day he rose againe frō the dead , & sixtly he ascended into heaven &c. but your secondly he was buried , and thirdly laide in the graue , make two burials .
Thus haue I briefely delivered , what I thought meete to be said , concerning the descension of Christ into hel .
In all which I referre my selfe to the iudgmēt of those who may & can best descerne of these matters , as by the word of God , and her Maiesties Lawes I am bound .
Faultes escaped in the printing .
P. 3. lin .
10. for is declared reade is also declared P. 8. in the margin , for Jam.
20 reade John 20.
P. 18. lin .
9. for curcified read crucified P. 24. lin .
vlt.
for this page read this next page P. 25. in the margin for Ge● .
27 read Gen. 2.
7.
FINIS .
Notes, typically marginal, from the original text Notes for div A03325-e120 Pet.
Vire● in Symbo● Erasmus 〈◊〉 Colloquij● Ruffinus i● exposit .
Symbol .
●rasmus in ●is paraphrase vpō●he Acts of ●he Apo●tles .
ca.
2.
Ruffinus i● exposit .
Symbol .
1.
Pet.
3.
1 ▪ Psal .
16.
1● Psal .
30.
● Psal .
30.
4.
●arietas ●ctionis .
●at .
27.
9.
●remie for ●acharie .
Mat.
27.
9.
Ierem.
36.
Iuke .
1.
3.
Iam.
20.
31.
Mat.
12 , 40.
Math.
16.
4.
Luk.
23.
43.
Acts.
2.
31.
Ephes .
4.
9.
10.
1.
Pet.
3.
18.
19.
Dan.
3.
21.
Dan.
14.
30.
Ioh.
2.
1.
2.
3.
Luk.
23.
43.
Luk.
23.
42.
43.
Luk.
23.
43.
Aug. lib.
11. confess .
ca.
13. in fine .
Luk ▪ 1.
78.
Luk.
23.
42 ▪ 43.
Euthymius super hunc locum .
Gen. 3.
7.
Gen. 3.
7.
Athana .
lib● de incarn ▪ Chrysost .
hom ▪ 2. in Symb.
Mat.
12.
40 ▪ ●sal .
16.
10.
●ath .
12.
40 ●ct .
1.
31.
Athanas .
in ●●mb .
●hersost .
〈◊〉 ●●super ●●mb .
●at●h 12.
〈◊〉 ▪ 40.
Matth.
16.
24.
Mat.
16.
24.
Ezech.
27.
4.
〈◊〉 c●rde ma●is .
[ Sunt ●ermini tu● ] Act.
2.
27.
Ionas 2.
1.
2.
Act.
2.
27.
Ezec 27.
4.
Ezec.
28.
2.
Mat.
12.
40.
Psal .
16.
10.
Luk.
24.
44.
Act.
2.
31.
Act.
2.
27.
Mat.
27.
52.
Rom.
13.
1.
1.
Cor.
15.
45.
Apoc.
20.
14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell .
Act.
2.
41.
Rom.
13.
1 ▪ 1.
Cor.
15.
45.
Genes .
27.
Luk.
23.
43.
Act.
2.
27.
31.
Apoc.
20.
14 Mat.
25.
41 Luk 16.
22.
23.
●er .
24.
Act.
2.
29.
31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue .
Act.
2.
30.
31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell .
Psal .
16.
10.
Fulgen.
lib.
3. ad Thrasimund .
Act.
2.
30.
Psal .
3.
32.
11.
Act.
2.
31.
Psal .
16.
10.
1.
Pet.
3.
18.
19.
Gen. 6.
3.
1.
Pet.
3.
18.
19.
1.
Pet.
3.
18.
Genes .
6.
3.
1.
Pet.
3.
18.
19.
Ruffinus in Symbol .
Genes .
6.
3.
1 Pet.
3.
19.
1.
Pet.
4.
6.
1.
Pet.
3 , 19.
1.
Pet.
4.
6.
Psal .
18.
5.
Mat.
26.
38.
Luk.
16.
25.
Io.
9.
32.
1.
Pet.
3.
19.
●sal .
135.
6.
Math.
8.
22.
Hee descended into the graue .
He descended into hell .
Luk.
16.
25.
Math.
9.
23.
Mat.
27.
50.
Mar.
15.
37.
Luk.
23.
46.
●o .
19 ▪ 30. vpō the crosse Christ dyinge felt & suffered the pangs of hell & the full wrath of God.
1.
Sam.
2.
6.
Psal .
88.
5.
Luk.
23.
46.
1.
Sam.
2.
6. vers .
10.
Psal .
18.
5.
Psal .
116.
13 Act.
2.
23.
24.
Act.
24.
Gen. 37.
53. death or the graue .
Asal .
88.
6.
Act.
2.
24.
Variae Lectiones Grae●●● .
Syra uer●● .
Hieromi●●i translat .
Gen. 37.
53 Luk.
16.
25.
A sermon concerning the doctrine, unity, and profession of the Christian faith preached before the University of Oxford : to which is added an appendix concerning the Apostles Creed / by Tho.
Smith ... Smith, Thomas, 1638-1710.
1682 Approx.
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Smith ... Smith, Thomas, 1638-1710.
[4], 44 p. Printed for Walter Kettilby ..., London : 1682.
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eng Church of England -Sermons.
Apostles' Creed -Early works to 1800.
Bible.
-N.T.
-Ephesians IV, 5 -Sermons.
Sermons, English -17th century.
2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON Concerning the Doctrine , Unity , and Profession OF THE Christian Faith.
Preached before the UNIVERSITY OF OXFORD .
To which is added An APPENDIX concerning the Apostles CREED .
By THO.
SMITH , B. D. and Fellow of St. Mary Magdalen Colledge , OXON .
London , Printed for Walter Kettilby , at the Bishop's Head in St. Paul's Church-Yard .
M. DC .
LXXXII .
Admodum Reverendo in Christo Patri ac Domino , HENRICO , D. Episcopo LONDINENSI , Sacelli Regalis DECANO , Regiae Majestati à Secretioribus Conciliis ; Natalium Splendore , Morum Sanctitate , Fide , Prudentiâ ac invictâ animi fortitudine contra infensissimos Eccl.
Ang.
hostes ; Caeterisque dotibus , quae Virum Apostolicum planè decent , Illustri : T. S. Concionem hanc de Unitate fidei , coram Academicis Oxoniensibus in Templo B. Mariae non ita pridem habitam , una cum Appendice de Symbolo Apostolico , gratitudinis & observantiae ergo , L. M. D. C. Q. Ephes.
4.
Ver.
5.
One Lord , one Faith , one Baptism .
IT is sad to consider , how that Christianity has suffered more by the Factions and Feuds of Christians themselves , than by the Fury of its Professed Adversaries ; that Schism has done more Mischief to the Church of God than all the Persecutions of the Heathen Roman Emperours , who made it their business to abolish and destroy the very name of Christian out of the World ; and that Christians should treat one another with that despight and Malice , as if good Nature and Charity , and a mutual forbearance were things of meer indifference : As it has happened between Churches of different Communions in the East and West , and in these Northern parts of the World since the Reformation , either because they would not own an Usurpt and pretended Universal Authority , or else because of some little disagreement in Opinion , or the Usage , or Non-usage of a Ceremony , which every particular Church , in dependence upon , and in conjunction with the Civil Power , has a right to Ordain and Constitute , and which all its Members are Obliged to conform to , out of a Principle of Conscience .
For hitherto must be referred , as to their chief and proper Causes , all those horrid Tumults and Separations of Parties , which have so much distracted the Peace of the Church from its first Beginnings and Infancy to this day , however blancht over by some with subtilty and Artifice of Wit , and by others with pretensions of Zeal , to colour their Ambition and their Pride , and to render their ill Designs the more plausible and successful .
Here it is ( for I cannot be so unjust and partial , as to charge the Romanists only with the fault , though they are deepest in the Guilt , and more blameable than the rest ) that all take Sanctuary , and think to justifie their ill will one to another this way ; that they , from whom they divide and separate themselves , entertain different Notions of some points of Religion , though perchance they be not Essential to the Faith ; or else use other Rites in their Religious Worship , which yet may be as decent , and as useful , and as significant , as if this were to renounce Christianity , and to forsake the Communion of the Catholick Church .
How has this fond Opinion broken Christendom into pieces , and shut Unity and Peace out of it !
Private Passion , and a false Zeal corrupting our Judgments and Practises so far , that instead of joyning in the same Publick Worship and Service of Christ our Common Saviour , and Living together in Holy Communion and Love , we can scarce think well one of another ; we are afraid of one anothers Company , in a Church at least , as if it were Infectious ; we use most unjust and most unchristian Censures ; we malign and hate one another to the Death , and , as much as in us lyes , we send one another to Hell by our evil and uncharitable surmises , and by peremptory Sentences of Excommunication .
To prevent which dismal and bloody effects of Schism , the Apostle , in the beginning of this Chapter , lays down and prescribes a Method , which would prove most effectual , if we understood our Duty and our Interest so much , and had but the Honesty and the Conscience to put it in practise and execution ; which is , to walk worthy of the Vocation wherewith we are called , v. 1.
That is , to adorn the Doctrine of God our Saviour with a suitable Conversation , and as it becomes true followers of Christ , to live up to those Excellent Rules and Institutions which he has Publish'd , and not only to make an outward Shew and Profession of Christianity , but to justifie and demonstrate the Truth and Power of it by the Example and Practise of the severest Virtues ; and especially in this great Instance of it , With all Lowliness and Meekness , and Long-suffering , to forbear one another in Love , v. 2.
That is , to make some a allowances for the faileurs , and imperfections , and infirmities of the Understanding , not to be peremptory and dogmatical in matters of Opinion to the prejudice of Unity , nor to be over-fierce and severe in Condemning little mistakes and mis-apprehensions of things , but to keep the Unity of the Spirit in the bond of Peace , v. 3.
That is , to maintain this Spiritual Communion with all Peaceableness and Moderation ; as being all Members of one Body , the Catholick Church , b actuated by one Spirit , and called together in one Hope of our Calling , v. 4.
That is , by virtue of the same common Christianity , all alike pretending to the hopes of the same common Salvation ; all Disciples of the same Lord , and initiated into the same Faith by Baptism .
So long as there is no breach made upon the Articles of Faith , and the form of sound Doctrine is retained in its full sense and meaning , there can be no just cause for Censure and dis-union : All other differences of Opinion in Matters of Doctrine should be tolerated and forgiven , if they have no evil influence upon Religion , Morality , and Government ; if there be no Schism or Sedition in practise or behaviour , and so long as the Unity of Faith is preserved entire , and kept inviolate , there being as but one Lord , so but one Faith , and one Baptism .
From which words I shall endeavour to make good these three following Propositions .
1.
That the Doctrine of Faith is to be derived only from the Revelations of Christ.
One Lord , one Faith.
2.
That the Unity of Faith only respects the Fundamentals of the Christian Religion .
And , 3.
That all , who are Baptized , and consequently are by this Sacrament of initiation admitted and received into the Communion and Society of Christians , are to make Profession of this Faith.
One Faith , one Baptism .
1.
That the Doctrine of Faith is to be derived only from the Revelations of Christ.
One Lord , One Faith.
That it is not in the Power of Humane Wit , how prying and industrious soever , to raise it self up to the Contemplation and Knowledge of Supernatural Truths without the assistances of Divine Revelation and Grace , is no disparagement to our Reason to acknowledge ; it being the effect of an irrational Pride , and a foolish and idle Presumption to think otherwise : And particularly , that the Mysteries of the Christian Religion lye out of our reach and ken , appears by this unhappy Proof , that upon their first publication at that time , when all the Treasuries and hidden recesses of Nature were thrown open , and laid common , when nothing seemed to escape the curiosity of bold and industrious Enquirers ; and when the Studies of Philosophy seemed to exalt Reason to the highest pitch and degree of Perfection that it was capable of , they stood amazed at the strangeness of this New Doctrine , not agreeing with their Principles , and no way to be accommodated to any of those numerous Hypotheses which they had taken up ; and from this amazement they soon advanced to a downright and violent Opposition of it , andused the utmost Forces of their Wit and of their Eloquence , and of their Learning , to deride , and decry , and suppress the further growth and spreading of it .
And the Jews too , though they daily turned over the leaves of the Prophets , which pointed out in part those Glorious Discoveries of the Secrets of God , which were to be made in the times of the Messias , were so besotted and wrought upon by the suggestions of a gross Fancy , and an ill-grounded Prejudice , that neither the exact and punctual fulfilling of those Prophesies , even in their minutest Circumstances , nor continued Miracles wrought before their Eyes , the highest and most rational grounds of Credibility , could prevail upon them to admit a Doctrine , which was so much above their mean apprehension of things , and seemed to thwart and cross and contradict those Foolish Idea's and Childish Fancies , wherewith they had so long pleased themselves .
The World was now to be Instructed with a better and more Heavenly Doctrine , and all just motives of perswasion were used and proposed to satisfie their Reason , and to work them up to a full belief of it , enough to lay the whole blame of their Infidelity upon themselves .
The Will of God was Revealed by Christ in plain and easie Propositions , without the least Ambiguity : And the Authority wherewith they were proposed , rendred them Infallible ; for how could they well doubt of , or deny the truth of a Doctrine , which they saw attested and confirmed by Omnipotence ?
The ground then of our Faith is the Revelation of God by Christ.
My Doctrine is not mine , says our Blessed Saviour , but his that sent me , St. John 7.
16.
And He that sent me is true , and I speak to the World those things which I have heard of him , St. John 8.
26.
And as my Father hath taught me , I speak these things , v. 28.
All things that I have heard of my Father , I have made known unto you , Chap.
15. v. 15.
And I have given unto them the words which thou gavest me , and they have received them , Chap.
17. v. 8.
He is the Author and Finisher of our Faith : He it is , who Commissioned his Apostles to Publish the Doctrine which he first taught , from him , and in his Name , to go about the World , and make Proselytes to his Religion , and Proclaim the Saving Virtues and Merits of his Cross , and the Glories of his Resurrection .
And what one of the number says concerning the Institution and Celebration of the Blessed Sacrament of the Body and Blood of our Lord , 1 Cor.
11.
23.
I have received of the Lord that which I have delivered to you , is to be said of the whole complexion and comprehension of the Articles of Faith.
This was their Profession , wheresoever they went ; there was no mixture of their own Fancy and Invention in the case ; a they were Infallibly secured from the least Error in their Doctrine by the Guidance of Gods Spirit ; That which was from the beginning , which they had heard , which they had seen with their Eyes , and which they had looked upon , and their hands had handled concerning the World of Life , they declared , and nothing else : b That is , they spake nothing concerning Christ , either his Person or his Doctrine , but what they were Infallibly assured of , what they had heard Christ say , and declare to be his Will , and what they had seen him do .
The Foundation of Faith being thus established , I shall hence deduce these following Conclusions .
1.
That no Doctrine can or ought to be proposed as an Article of Faith , but what Christ has revealed , and what the Apostles from him have declared in their Preaching , and in their Writings .
2.
That since the times of the Apostles , and the Sealing up the Canon of Scripture , no new Doctrine can or ought to be added , as Essential to the Christian Faith.
3.
That it is not in the Power of the Church in general , much less of any particular Church , of what denomination soever , to lay down any Doctrine , as necessary to be believed in order to Salvation , but what is expresly Revealed , or clearly deduced out of the Writings of the New Testament , and was acknowledged in the first Ages of Christianity .
1.
That no Doctrine can or ought to be proposed , as an Article of Faith , but what Christ has Revealed , and what the Apostles from him have declared in their Preaching , and in their Writings .
All Articles of Faith relying upon the Revelation of God by Christ , as we cannot deny such a Testimony , which God has given of his Son , without making him a Lyar , as St. John speaks , first Epist.
5th .
Chap.
10th .
ver .
So nothing more can be required of us , than to believe that , and that only , as necessary and with a Divine Faith , which he has been pleased to Reveal : a Because what he has thought fit to Communicate of the Mind and Will of God , in Order to the constituting a Church upon Earth , and bringing us to Heaven , must needs be judged sufficient , as it is indeed most sufficient , to effect this double end .
Now , because Christ did not leave behind him a System or Body of Articles in Writing , ( most of which refer to himself , that is , as well to that wonderful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Dispensation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Fathers call it , and so comprehending his Conception and Birth , and the several Acts of his Life , and his last Sufferings ; as that He was Conceived by the Holy Ghost , Born of a pure and spotless Virgin , did such and such stupendious Miracles , Suffered by way of Atonement and Expiation for the Sins of the whole World ; rose again from the Dead , and ascended Bodily into Heaven , and the like , as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or transcendent Excellencies of the Divine Nature ; as that He is the only Begotten Son of God , Begotten of the Father before all Worlds , and God of the same Substance with the Father , and the like , which were to be the Fundamentals of his Religion ) but left the business of propagating a Church , which he had Founded by his Blood , to his Apostles , to them we are to have recourse , o as to the Infallible Relators of his Mind and Will.
Here then is to be the Tryal of a Doctrine proposed to us , as a Matter of Faith.
Is it any where to be found in the Discourses of our Blessed Saviour , preserved in the History of the Gospels ?
Did the Apostles teach it their first Converts ?
Is it agreeable to , or founded upon true Apostolick Tradition ?
Is this Tradition un-interrupted , and derived down pure from the first Ages of the Church ?
Was it received universally by the whole number of Christians in their time ?
Is it any where to be met with in their Writings , either in express terms , or by a just , and clear , and necessary consequence ?
For though the Doctrine of the Christian Religion was Preach'd and received before any word of the New Testament was Penned ; yet to say , the Apostles taught many Points of Doctrine , which they did not put down in Writing , and much more , such Points , as consequentially overthrow and destroy the plain sense and letter of the Text , is a very groundless and scandalous Supposition : And besides , the injury done to the Scriptures , which contain in them all Points necessary to be believed , is confuted by the Authors of it , who pretend to fetch Proofs of their fansied tenents out of them : There having been that great Veneration shewn to the Inspired Writings in all Ages , that Hereticks , and other kind of Innovators have chosen rather to bend and warp the Scripture , and pervert its true sense and meaning in favour of their tenents , than not seem to have the Countenance of its Authority .
2.
That since the times of the Apostles , and the Sealing up of the Canon of Scripture , no New Doctrine can or ought to be added as Essential to the Christian Religion .
For all which is Essential to the Faith was delivered by the Apostles to the Church at first , otherwise the Rule of Faith had been imperfect , and would have had something wanting to its completion , to be supplyed in after-times ; which is to cast a slur and a blemish upon those first Ages of Christianity , which were fully Instructed in all things fit and necessary for Christians to know and believe by the Apostles themselves , without the stamp of whose Authority no Doctrine could be Authentick .
For what ever was believed as necessary , derived only from them , as the Instruments , which Christ made use of to convey his Doctrine to the World ; which they did fully , and carefully , and successfully by the mighty aids of his Spirit , according to the trust reposed in them .
They establish'd the belief of the Christian Religion in the hearts of the Faithful : They concealed nothing of the mind and will of God.
Churches were formed and modelled according to their direction and command ; and Episcopal Government with the inferiour and subordinate Orders settled for the better preservation of Unity and Communion .
The Faith of Christ was professed and acknowledged , as they taught and delivered it .
Their Writings were among them , exactly agreeing in all things with what they had Preach'd , and were to be the standing Monuments of the will of Christ , Registred by their Pens , to direct all succeeding Generations of Christians in their belief , and in their practise .
After their Decease no new Revelation was to be expected , only a delivering down of the same Apostolical Doctrine to after-ages , in which the Faith , nay , the Curiosity of all Christians ought to acquiesce .
3.
That it is not in the Power of the Church in general , much less of any particular Church , of what denomination soever , to lay down any Doctrine , as necessary to be believed in order to Salvation , but what is expresly revealed , or clearly deduced out of the writings of the New Testament , and was acknowledged in the first Ages of Christianity .
For if so , they must pretend to the same Authority , and produce clear and convictive Evidences of such Revelations to make them credible , and lay an Obligation upon the Consciences of all Christians to receive their Propositions under the grievous penalty of otherwise disobeying the voice and will of God.
This dotage indeed Montanus , and such kind of Enthusiasts , have been guilty of : But their pretensions were rejected as dreams of folly , arising from mis-interpretations of Scripture , as if there were to be new Revelations made in after-times by way of super-addition and supplement , ( into which errors they were led by their pride and conceitedness , and an ill habit and temper of body ) and the Authority of the Scriptures , and the Praescription of the precedent Ages were justly objected against them .
c All that the Church can pretend to is only this , not to define and make a new Article of Faith , but only to declare what before was revealed and acknowledged , though not so clearly understood , till the iniquity of the times made it necessary for the Church in a general Council to interpose her Authority in the determination of Controversies of Faith.
And where this pretence is true , her Authority ought to be submitted to , and her Proposals embraced : That is , if the Doctrine proposed be the just and natural result of an Article of Faith expresly revealed in the Scripture , and understood in that manner , and acknowledged as such by the first Christians , Contemporaries and Successors of the Apostles , and constantly received from that time downward by the generality of Christians .
For the opposition of a few after the first and general reception of a necessary truth is not considerable ; who through prejudice , or out of design to raise troubles in the Church , or out of Ambition to be the Chiefs of a Faction , or through a pretended dissatisfaction at the Mysteriousness of it , or through wantonness of Wit and Humour , have been so obstinate , as not only to refuse to make the same acknowledgment , but to maintain the contrary with violence .
To all which , that is , to Scripture , Apostolick Tradition , and universal consent , the Fathers Assembled in the four first General Councils had regard in their determinations against the Hereticks of their time .
They only fixt what was Catholick Doctrine , and what was believed in the Ages before they were born .
They founded their Declarations upon Scripture and universal Tradition : And to silence all Disputes , and to prevent Schism , and to direct their own and after-times in the belief and understanding of the great Mysteries of Faith , they reduced the Doctrine of it , as it lyes scattered in several parts of Scripture , into a form of plain and intelligible words , and enlarged themselves in the explication of it , as we shall see anon : a It being the very same Faith which the Apostles Preach'd , and which the Scriptures hold out to us .
All the Anathema's are founded upon that of St. Paul , Gal.
1.
8 , 9.
Though we or an Angel from Heaven Preach any other Gospel unto you , then what we have Preached unto you , let him be accursed .
If any Man Preach any other Gospel unto you , than that you have received , let him be accursed .
And if there cannot be another Gospel , there cannot be another Faith : The Gospel being the Revelation of God by Christ , and that Revelation full and made but once in the days of his flesh .
Whatever therefore the Church believes or proposes to be believed , must necessarily be founded upon such a Revelation ; and consequently , that Doctrine , if it be of Faith , must Originally derive from Christ and his Apostles ; the Doctrine of Faith being nothing else but what He and They from Him have delivered , and consequently , one and the same , yesterday , to day , and for ever : That is , in all Ages .
Now , into the Unity of this Faith , and wherein it consists , I shall enquire , in the next place , which brings me to The second Proposition , That the Unity of Faith only respects the Fundamentals of the Christian Religion .
In order to the clearing of which , I will premise these two things : 1.
That there was a form of words containing a brief Summary of the Principles of the Christian Religion in the Apostles times .
This seems to be presupposed in the writings of the New Testament , and most probably may be the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or form of sound words , which St. Paul advises Timothy to hold fast , 2 Epist.
1.
13. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the good depositum or Doctrine committed to his trust ; which undoubtedly refers to the grounds and fundamentals of Christianity , purely and abstractedly considered as the rule of Faith , to which he was precisely to adhere against all the noise and clamours of vain and idly-curious talkers , and the contradictions of the Gnosticks , ( the Hereticks of that Age , who not content with the express and plain Revelations of the Gospel , pretended to higher and greater degrees and measures of Divine knowledge ) as is plain from 1 Tim.
6.
20.
O Timothy , keep that which is committed to thy trust , avoiding profane and vain bablings , and oppositions of Science , falsly so called : It being most agreeable in the nature of the thing , if there were no places of Scripture to countenance and make out the supposition , that the Apostles should , for the use of the new Converts , put the necessary Articles of Faith together into certain heads of Discourse , and that to these they should refer as to a Rule , Gal.
6.
16.
Phil.
3.
16. as to a form of Doctrine , Rom.
6.
17. as to the first Principles of the Oracles of God , Heb.
5.
12. as to the Principles of the Doctrine of Christ , Heb.
6.
1. and as to the Faith once delivered to the Saints , Jude v. 3.
All which several circumlocutions are expressive of the same thing , and suppose those Doctrines , whatsoever they were , universally taught , and as universally acknowledged and received .
But o whether this form be the same with that , which bears the name of the Apostles Creed , ( which undoubtedly in the main is very ancient , and most probably as ancient as their time ; the Church , in succeeding Ages indeed , to serve and maintain the interests and necessities of Religion against the innovations and assaults of Heresie , adding several clauses and expressions to it ) is not here to be disputed at large .
But however this is certain , that long before the times of the Council at Nice there was a Confession of Faith in use among Christians as the Standard of Catholick verity , as is demonstrable from the Testimonies of Irenoeus , Tertullian , and others : which Creed o ( though there might be some variation of expression in it , that is , oo might be more contracted or enlarged at different times , yet agreeing in the main as to the sense and wording too of most of the Articles ) being of general usage , and of great Authority , deriving neither the one nor the other from the Canon or Decree of any Council , it may more than probably be supposed from the spreading and universal reception of it in the Churches of the East and West , and from the general silence of its first establishment , that it was delivered down from the very first Ages , as having the Apostles for its Authors .
Against this if it be objected , that if such a Creed had been extant at that time , the same respect and reverence would have been given to it as to their other writings , and consequently that there would have been no addition nor alteration of it , much less any new form , as the Nicene may seem to be , framed and introduced , as if the other had been defective , it may be fully and satisfactorily replyed , that whosoever considers the estate of the Church in the Southern parts of the Empire ; p that is , in Egypt and Libya , and Thebais , under Constantine , how it was rent and torn , and the dissolution of its very Being threatned by the new and blasphemous Opinions of Arius and his numerous followers , he will quickly find , that the Fathers , who were conven'd at Nice to put a stop to those Commotions , and allay the fury of the Tempest , which began to shake the foundations of the Government as well as of Religion , lay under a necessity of fencing about the hitherto uncontradicted and established Doctrine of Christianity with a larger and more explicite form of Words , retaining for the most part ( though with some little interpolation referring to the Arian controversies , which they hoped to put an end to this way ) the old form , which Eusebius , Bishop of Coesarea in Palestine , presented the Emperour and that Council , as having received it from the Bishops his Predecessors , and which himself and the Catechumeni were first taught , and profest at their Baptism ; and by these means q adding a Commentary and explication of what was more closely couch'd in the Apostolical form , which they did not pretend to alter , but to draw forth in its full meaning and consequence .
For it was not enough for the Arians to say , which is the Plea of the Socinians at this day , that they acknowledge the Apostles Creed , and are willing to subscribe to it , unless at the same time they will admit the full sense of the words with the several propositions , that are necessarily included in them , as they are and have been understood by the Catholick Church from the first times of Christianity .
For if they pretend to say , they believe Christ to be the only begotten Son of God in a private sense of their own , to the prejudice of his God-head , that is , if they will not for all this believe him to be God , begotten of his Father before all Worlds , but fancy there was a time , when he was not , and so make him a Creature , though the most glorious and perfect of all the Creation , and so deny him to be of the same substance with the Father ; what is this but to destroy the Faith of Christ , which is built upon this Foundation , to make a mock-profession of Faith , to retain the Apostles words only , and deny in the mean while the truth of the Doctrine , which they were intended to establish ?
And so afterward when the Heresie of Macedonius brake out , threatning new troubles , and distracting the minds of the People with their Blasphemous Novelties .
a The Article concerning the Holy Ghost was enlarged by the Assessors of the first General Council held at Constantinople under Theodosius the Emperor ; by which enlargement all good Christian People were to be establish'd in the belief of the Catholick Doctrine , declared so to be , according to Scripture and Universal Tradition .
By these mighty Arguments they convinced the Hereticks , and justly subjected them to the Punishment which their refractoriness and guilt deserved .
They settled the Peace of the Church , and secured the Faith from the like assaults in after-times .
Their Creed was the Test by which they discerned Truth from Heresie , and it was received and acknowledged as such , b by all the Orthodox Christians in the Churches of Greece , the lesser Asia , Syria , and Egypt , and taught the Catechumeni as a necessary qualification of their admission into the number of the Faithful , which is the true reason that the other short form , which had been in use hitherto ( the sum and substance of it with all its necessary deductions being transfused into this ) began to be dis-used , and in process of time wholly omitted and left out of their Liturgies .
Whereas at Rome , and in the other Churches of the West , where those Controversies about matters of Faith , which had exercised the Wits and Curiosities of the Orientals , ( whose prying and restless Genius drove them upon those subtilties ) never were admitted , or made no considerable progress among them ; they continued constant and steddy in the profession of the Ancient Faith , and therefore stuck to , and retained the old form of words , as they are summ'd up in the Creed , which we call the Apostles , with some little addition , and needed not a larger explication .
2.
It follows from this , that o the Doctrine of Faith must necessarily be one and the same every where , according to the assertion of the Text : It was the common Faith , Tit.
1.
4. not appropriated to any particular Sect ; but it lay in common , and open to all : The whole Faith , that is , so much as was necessary to denominate them true Believers , was received by all without any difference in the main points of it .
For how could it be otherwise while they adhered so close to the Doctrine of the Apostles , who all Preach'd the same Faith in the most distant parts of the World , between which there could not possibly be , as the times stood then , that is , before the Polarity or directive vertue of the Load-stone was known , any communication or intercourse ?
There was a perfect agreement and harmony of Confessions among all who had embraced the Doctrine of Christianity .
The Christians here in Britain believed no otherwise than those at Jerusalem , and those in India , whom St. Thomas Converted , and all who lived in the intermediate spaces between those two vastly distant extreams , which were the boundaries of the then known World , exactly agreeing with both .
Though they differed in Language , Customs , Laws , Behaviour , and way of Living , and were under different Governments , yet they all held the same thing : Which Argument is excellently handled by Irenoeus , in his 1st .
Book , 3d.
Chap.
adv .
Hoereses .
There cannot be a more convictive Argument of the truth of the sense of the Articles of Faith , which the Hereticks reject , than the profession of them in all Churches of the World.
For how came this universal Consent establish'd , but from the soundness of the Doctrine , and the Authority of its first Publishers ?
Among that great variety of Opinions , which prevailed every where , there were certain essential points of Faith , wherein they were all unanimous , and so long as they were held and maintained , a liberty of Judgment and Opinion was allowed in lesser matters , witness those Ancient forms before-mentioned , long before the Civil Power took the Christian Religion into its protection ; which whosoever admitted and processed , was received into their Communion .
So that from this Unity of Faith , which was received every where by the whole number of Christians , except some obstinate Heretical Dissenters , who were a small and inconsiderable Party at first , in comparison of the rest , the Christian Church was styled o Catholick , or Universal , just as the great Ocean is one and the same , though it receives particular denominations from the several shores which it washes , as the Brittish , Cantabrian , Atlantick , and the like , and not from any pretended subjection to one Sovereign Pastor : And the word Catholick became another name for Orthodox ; and the Bishops afterwards subscribed themselves Bishops of the Catholick Church of such a place , as founded on the Doctrine of Christ and his Apostles , Universally received throughout the World , and by vertue of the same Faith in Communion with all Christians .
Upon these two Suppositions I shall lay down these following Propositions : That , 1.
Diversity of Opinions in matters of Religion of less moment does not interrupt and dissolve the Unity of Faith.
Opinions arise either from want of Evidence in the things themselves , which causes a fluctuation and unsettlement in the mind , as not knowing where to fix and rest ; to which we yield a wavering kind of assent , more or less , according to greater or lesser degrees of Probabilities ; or else from the weakness of the understanding , which not being able to take a comprehensive view of things , and resolve them into their first Principles and Original Causes ; or for want of a sure Foundation , whether of Nature or Reason , or Authority , or Revelation , takes up with Arguments and motives of assent , which fall short of certainty , and which cannot quiet the mind , and secure it from all suspicion and fear of the contrary .
And indeed considering the great variety of mens tempers and complexions , Education and Interests ; and the greater or lesser degrees of Knowledge , Industry , Curiosity , and the like ; there is a Moral impossibility , that Opinions should be one and the same .
And where God has left a liberty , no Power upon Earth can oblige the Conscience and Understanding to admit them any otherwise than as Opinions : That is , either as true in their kind , but far from the Infallibility of Divine Revelations ; or as piè credibilia : Or as means and instruments of Agreement and Uniformity in Judgment , to prevent Schism and Confusion ; so as yet no one particular Church shall prescribe to another , but leave each to its liberty of securing their peace and quiet by what Confessions they judge best for that end ; and nothing be imposed as a matter of Doctrine , which thwarts the Ancient Christian Doctrine and the Catholick Tradition of the Church .
2.
All truths are not fundamental and necessary to be believed with the same firmness of assent : For several Propositions may be true and useful , and yet not necessary and essential to the Faith ; the ignorance or dis-belief of which does not throw a man out of the Communion of the Church .
The neglect of this distinction has been one great cause of the troubles and turmoils of Christendom , whilst fierce and eager Disputants have been engaged in the defence of several tenents , which have no necessary dependance on the Doctrine of Faith , and which are not determined in the Scriptures , and by reason of their difficulty , and the various apprehensions and prejudices of men not like ever to be fully and satisfactorily decided ; and which indeed are but niceties and trifling subtilties in comparison ; while they put a greater value upon them than the nature and matter of them will bear ; and whilst they Sacrifice Unity and the Peace of the Church , and the grand and real concerns of Religion to Passion and Humour .
3.
Much less are doubtful Consequences and Philosophical Opinions to be admitted and reckoned in the number of Fundamentals .
At first certainly , and for several Ages together , there was no great subtilty required in order to be a good Christian.
The Institutions of Christianity were not Laborious and perplext : Nothing was required but a firm assent of the mind to a few Propositions , whose matter indeed was Mysterious , but what had the highest ground of Credibility to make the assent to them just and rational ; but when once a bold Curiosity , and an unlawful , and an over-affected subtilty made men depart p from the simplicity of Faith , and Religion , instead of being the Rule of Life and Discipline , became an Art of Disputing ; and Scripture and Antiquity no longer made the Judges of Controversies , but every mans particular Reason , though never so much byassed and perverted by the prepossessions of fancy , and by the heat and influence of his Passions ; then Articles of Faith began to multiply , and every nicety and far-fetch'd consequence was called by that name , and Magisterially imposed , and the Philosophy of Aristotle and Plato was brought in to their assistance , till the substance of Christianity was even lost in the Quarrel , and the very Foundations of it undermined , and Faith swallowed up in wantonness of Wit , and Peace shut out of the World by Faction and Schism .
The result was , that they were the worse Christians ; more talkative and curious perhaps , but less strict and Religious , and Charitable ; nay , less knowing than they were before they let loose the Reins to their fancy , and leapt over those boundaries which God and the Church had set .
4.
Whatsoever was not Fundamental in the Apostles time , cannot be so now .
If it be a true way of defining an Article of Faith , that it was revealed by Christ to the Apostles , and as such , imposed by them upon their Proselytes , without the embracing of which they could not be Christians ; and that it is to be found in the writings which they left behind them , either expresly or by necessary consequence : Then the contrary also , that is , whatsoever is not found in their writings , either directly , or by just and necessary consequence , and was not proposed to the first Believers , cannot be Fundamental ; and consequently no one is bound to believe any Doctrine , but what was then revealed , and afterward acknowledged by the Catholick Church ; and what-ever proposal is made by the Church , is no farther to be believed , than as it is consonant to the Scripture and the Doctrine of the Apostles ; this declaration not being of it self sufficient to make an Article of Faith , but as it is founded upon Scripture and Apostolical Authority .
How had the Peace of Christendom been still preserved , if these Rules had been followed and kept in after-ages ?
That is , if new Opinions , whereof some are very dangerous , to which the Christian Church was a stranger for several Centuries of Years , and all uncertain at the best , if meer fancies , to which Superstition and Ignorance have given Birth ; and if the niceties and subtilties of the Schools , and things impossible to be throughly known , and matters of meer speculation , that tend to the disservice of Religion , and do not slow in the least from its Principles , had not been adopted Articles and Points of Faith , ( all which we justly object to the Church of Rome ) and made necessary conditions of Communion .
How might we have adorsed before the same Altars , and gone together to the House of God as Friends ; and have been partakers of the Mysteries of the Body and blood of our Saviour , if they had not determined the manner of the presence of Christ in the Sacrament , and brought in a new Doctrine , which contradicts the whole circle of Sciences , and the sense and experience of all mankind ; and tyed all others to believe an unnatural sense of the words of the Institution ?
making the differences irreconcileable by their Trent Canons , and shutting out all possible hope of Peace , till God shall open the eyes of the Christian Princes of that Communion to see the fallacies and cheats of the Court , and the errors and corruptions of the Church of Rome , to call a free and truly General Council , to debate the differences which are now on foot , to the great scandal of Christianity , upon the Principles of Scripture , Primitive Antiquity , and genuine Apostolical Tradition , and which considerations of Worldly Interest and Grandeur keep up ; this being the only way left to restore Unity to the divided Catholick Church .
'T is the glory as well as happiness of the Church of England , that the Rites she uses in her Religious Worship are decent and Solemn , and every way serving the purposes of Religion ; that her Goverment is Apostolical , that her established Liturgy is according to the Primitive Standard , and which no wise and good man can justly be offended at , unless perchance , he thinks this a just reason , because it is a set form ; that she holds nothing as necessary and essential to Faith , but what was held so in the first Ages of the Church , and can be proved out of the Scriptures ; that she rejects no Tradition that can prove it self to be Apostolical ; that she receives the Articles of the Catholick Faith , held Anciently for such , in their received sense , and as they are laid down in the three Creeds , and admits all , who receive them , into her Communion ; that her determinations of Opinions in her Articles are modest , and far from the high-flown pretence of Infallibility , and designed as an Instrument of Union ; that she is willing to communicate with Christians of what denomination soever , where the terms of the Communion are Lawful , so as it may be done without sin , without prejudice to truth , and the Fundamentals of Church Government confirmed by universal Practise and Canons of Councils , and without violating the Rights and Priviledges of the Catholick Church , as well as her own in particular .
Let the Romanists single out any one of her professed Tenents , which she holds as essential to Faith , and necessary to Salvation , which is not exactly agreeable to the first Antiquity .
They cannot deny , that she holds nothing amiss herein ; only they pretend , that she does not hold enough : That is , that we reject Transubstantiation , and the Sacrifice of the Mass , Invocation of Saints and Angels , Worshipping of Images ; that we do not admit the Pope to be the visible Head and Monarch of the Church , and the Vicar of Christ , and that it is necessary to Salvation to be Subject to him , and the like : All which are meer Fancies and Usurpations .
But if the Primitive Christians were in the right , if a good Life ( for that is a Fundamental and most necessary point of Christianity , and without which all our belief , be it never so Orthodox , will signifie nothing ) added to an entire and found Faith , carried them to Heaven , we may be secure ; it is enough for us to follow them and tread in their steps : We retain the same Faith ; the Reformation of the Church of England conformed it self to their Practise and Example .
Our Church has been the great Eye-sore of Rome ever since , and especially of late , when they had such mighty hopes of prevailing , to which the froward and perverse humour of the Non-Conformists , and chiefly the Presbyterian Faction , the Original and source of all our Church-divisions , have given so great advantage .
So that the Wise and most Learned King James , of Blessed Memory , may seem to have been a Prophet in this too , That if ever the Pope were brought into England , it would be upon the back of a Puritan , as well as in that remarkable saying , No Bishop , no King ; the truth of which was most sadly justified and made out in the late most bloudy and unnatural Wars , and by the most horrid Murder of the best of Princes , Charles the Martyr , whose Righteous Soul must needs be troubled ( if any thing of pity , which is a troublesom Passion , can be supposed to reach the Blessed ) at our present Distractions , and the dismal consequences of them .
They envy her Beauty and Order , the discreet Piety of her Service , and the Regularity and exactness of her Discipline , and the Apostolicalness of her Government , and the flourishing of her Universities .
This makes them rage and swell , and for want of better Proofs and Arguments , accuse and arraign , as guilty of Heresie and Schism , and Innovation , the purest and most Apostolical Church of the World.
But wise and considerate men are not to be frighted out of their Senses , and out of their Religion with hard and big words , and with reproachful Language .
The dissolute and debauched may easily be reconciled , as the new word is , to a Religion that is so favourable to them , and gives them hopes of going to Heaven after a careless and wretched Life , if upon a Sick Bed they begin to be afraid , and profess a little sorrow , and can but send for a Priest , and be Absolved ; and the ignorant and weak may be wrought upon by little tricks and pieces of Sophistry , and cheated and trapanned out of a Church , the Doctrine of which they did not throughly understand .
For it is impossible for one who understands aright the Grounds and Principles of the Reformation , upon which this National Church proceeded , ever to renounce her Communion , unless he first makes Shipwrack of his Honesty as well as of his Conscience , and is swayed wholly by Worldly respects and interests .
But we need value their Censures the less , not only because they are unjust and uncharitable , but because they involve the Primitive Christians in the same guilt with us , and all the Christian Churches this day in the World , that will not own that grand Fundamental Article of the Roman Faith , the Pope's Jurisdiction , and be content to receive their Christianity from Rome , and acknowledge all her determinations to be truly and really , as they in the ordinary Court-stile call them , Apostolical .
Let us in the name of God justifie the Doctrine of our Church by the strictness and exemplariness of our Lives , as well as by Arguments and Discourses of Reason .
Let us reform our selves not only from the Errors and Superstitions , but from the Vices that are too commonly practised in Catholick Countries , as they call them , though thanks be to the great industry and kindness , and charity of their Missionaries of late , they would be content , I will not say ( though perhaps I might justly enough ) make it their business , that Atheism and Profaneness , and Debauchery should overspread the Land , rather than that the name of the Church of England should be any more in remembrance .
In times of such defection to Socinianism and Popery on the one hand , and to Fanaticism on the other , let us take heed to our selves , that we be no way byassed or wrought upon to desert the purity and integrity of the Christian Doctrine , as it is taught in this Church , in any one point of it ; and withal let us seriously consider and remember , that it is not enough to believe it with our hearts , unless we make open and publick profession of it with our Mouths : Which brings me To the third Proposition , That all who are Baptized , and consequently are by this Sacrament of Initiation admitted and received into the Communion and Society of Christians , are to make profession of this Faith ; One Faith , One Baptism .
It was the undoubted Practise of the Church in the first Ages , that the Candidates of Baptism should make profession of that Faith , into which they were to be Baptized , some previous time being allowed for their Instruction in the Doctrine of it , as a Rufinus , a Presbyter of Aquileia , who Lived almost 1300 Years since , in his Exposition upon the Creed , assures us for his own time , and says , it was then an Ancient Custom , and so may be justly referred to the very times of the Apostles .
'T is to be acknowledged indeed , that St. Luke , in the History of the Acts of the Apostles , gives us this account only in general , that the new Converts were required to believe in the Lord Jesus Christ ; as in the case of the Prison-keeper , Converted by the Preaching of St. Paul , Acts 16.
31.
And that after St. Philip had convinced the Eunuch by Preaching to him Jesus , and explaining the Prophesies which fore-told him , so as that he desired to become a Proselyte of Christ , as he had hitherto been of Moses ( a Devotion to whose Law had brought him to Jerusalem ) and had also farther acquainted him , that if his request to be Baptized were more than a Complement or Curiosity ; if it were real and sincere ; if his Faith proceeded from a thorough conviction of mind , he was qualified for Baptism , and not otherwise : If thou believest with all thy heart , thou mayest .
The Eunuch makes no other Confession but this , I believe that Jesus Christ is the Son of God , Acts 8.
37. aa But then it is evident , that in this one Proposition the whole Doctrine of the Creed is virtually contained , and that it draws necessarily all the other along with it , and that this general belief was deduced into its severals afterwards ; and that for a more explicite and particular enumeration of the Articles of the Christian Faith , we are to have recourse to the Apostolical writings , in which they confirm the new Christians in the Faith which they had been taught to believe and acknowledge .
By all which it may appear , that , 1.
Divine Faith in general is necessary to the Being of a Christian , and that without it we , to whom the Gospel is Preach'd and made known , cannot pretend either to Christianity , or to any hope of Salvation .
For , as the Apostle St. Paul says , if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved , Rom.
8.
9.
Where this Article of the Resurrection of Christ from the dead supposes the rest , and is here expresly mentioned , as the confirmation of the truth of Christ's Mission and Doctrine .
2.
That it is a very grievous Error to fancy , that it is a matter of meer indifference what our belief is in particular , and that it is enough , that we believe that Christ is the Son of God , without obliging our selves to believe all the just and necessary consequences of that Proposition , meerly because that one single Act of Faith qualified the first Converts for Baptism ; when that only is mentioned , as the Foundation and Basis of all the rest , and does Necessarily include all the other Doctrinal Points , that depend upon it .
3.
That we are obliged to profess our belief of the whole Doctrine of Christianity , as it lyes in the writings of the New Testament , which is the Rule of Faith , and as out of them it is briefly summed up in the Creeds , the explication which the Catholick Church has made of that Rule .
So that as on the one hand after this acknowledgment , it is unjust to demand a more particular and distinct account or catalogue of the Fundamental Articles of the Christian Faith necessary to be believed in order to Salvation ; ( that being sufficient for the Catholick Church in all Ages , which was so in the first ) so on the other hand , to believe less , and to reject any part of the Christian Doctrine , and teach the contrary , is justly chargeable with the guilt of Heresie , and is not the effect of wariness , but of pride and obstinacy .
The command of God to believe the Testimony that he has given of his Son , and the revelations of his will , and the Divine Authority , on which they are founded , are sufficient Arguments to move us to assent to the truth of them , though the matter of them be so far above our comprehension .
They are Mysteries , and necessarily must be such , and therefore are to be adored and submitted to , with that humility , that befits Creatures conscious of their own weaknesses and faileurs , and of the infinite and incomprehensible Majesty and perfection of God.
And if this troubles them , they may as well murmur , and quarrel , and find fault with the dispensations of Providence , as obscure and un-intelligible : There is enough to satisfie all , who will be content with just Proofs of it , though not to take away all possible doubt : and by this means they must side with the followers of Epicurus in their idle and foolish , and impious attempts to raze the very notions of a Deity , out of the minds of Men , and extinguish and destroy all Religion out of the World.
This is not imposing upon them , or doing violence to their Reason , as they object , only upon this pretence , because the Mysteries of Religion are not as evident and clear to their understanding , as visible objects are to the Eye in a clear and full light : For then they would cease to be matters of Faith , and lose their name , and fall under the comprehension of Science .
And indeed so long as they retain this unreasonable Principle , that all the Mysteries of Christian Religion are to be tryed and judged by the narrow Rules of Philosophy and natural Reason ( which can be no proper medium of proving things only knowable by Revelation ) they may well pretend that 't is not in their own power to change their Opinions , and that 't is not possible for them to bring their understandings to admit them .
But can they hope , that this should justifie their pertinaciousness , and excuse them at God's Tribunal ?
Is it not to be feared , that the unjust prejudices which they entertain , arise from a perverse will , and from obstinacy and pride , and peevishness , and not from any dissatisfactoriness at the inevidence and incertainty of the grounds and motives of their Credibility ?
It is only God who can convince such men by the mighty influences of his Grace , and remove these prejudices , which obstruct the reception of his truth , to whose Mercy we leave them .
For us , let us hold fast our Profession of Faith without wavering ; for God is faithful who hath called us to the knowledge of his Truth .
If you understand aright the Principles of the Christian Religion , and the Principles of the Protestant Religion , it is impossible for you to be debauched and perverted either by Socinian or Jesuit , or Sectary .
All their pretended demonstrations ( for error and delusion are usually very bold and confident ) are meer Sophisms and Arguments of deceit , tricks , and artifices of Wit , without any foundation of true Reason in the one , or of Scripture or Apostolical Tradition in the other .
If , as I said before , the Primitive Christians went to Heaven , you may be assured of the same hope of Salvation in the Communion of the Church of England , if you add to a sound Faith the practises of a Vertuous , and Holy , and truly Christian Life ; and if you perform the Vows you made at your Baptism , and renew every time you receive the most blessed Sacrament , and so adorn the Primitive Faith with Primitive Purity and Holiness .
Appendix concerning the Apostles Creed .
THis form of Faith is called by a Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the invariable Rule of Faith , received and openly profess'd and acknowledged by the new Convert at his Baptism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in several other places he refers not only to the Christian Faith in general , but to a fixt and known rule of it : As lib.
1. cap.
19.
Cùm teneamus autem nos regulam veritatis .
And lib.
2. cap.
43.
Nusquam transferentes regulam , neque errantes ab artifice , neque abjicientes fidem — This rule of Faith is called somewhere by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or little body or System of Articles , containing the sum and substance of the Christian Religion .
Tertullian does also often mention the regula fidei , as a thing every where known and acknowledged ; as in his Book against Hermogenes , in the beginning , de praescript .
cap.
13.
Apol.
cap.
47.
And in his Book , de velandis Virginibus , in the beginning , Regula quidem fidei una omnino est , soia , immobilis ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) & irreformabilis ; and is the same with what he calls soon after , Lex fidei , or the unalterable Law of Faith , which admits of no change ; whereas the Church has a Power in matters of Ecclesiastical Discipline and external behaviour , to make what alteration shall be judged most suitable to the rules of Piety , Prudence , Decency , and to variety of Circumstances of places , and times , and other accidents .
Hâc lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem corrections , operante scilicet & persiciente usque in finem gratiâ Dei.
Thus in general there was an explicite rule of Faith , or form of words in their times , who lived toward the end of the second Century .
That this form was the same in the main with what we call the Apostles Creed , is next to be made out , which I shall do by laying down the words and Articles of that Form.
I begin with Irenaeus , l. 1. c. 2.
Ecclesia per universum orbem usque ad fines terrae seminata , & ab Apostolis , & à Discipulis eorum accepit eam fidem , quae est in unum Deum Patrem omnipotentem qui fecit Coelum , & terram , mare , & omnia quae in eis sunt ; & in unum Jesum Christum , filium Dei , incarnatum pro nostrâ salute , & in Spiritum Sanctum , qui per Prophetas praedicavit dispositiones Dei , & adventum , & eam , quae est ex Virgine generationem , & passionem , & resurrectionem à mortuis , & in carne in Coelos ascensionem dilecti Jesu Christi Domini nostri , & de Coelis in gloriâ Patris adventum ejus , ad recapitulanda universa , & resuscitandam omnem carnem humani generis .
Here is an explicite acknowledgment of the Doctrine of the Christian Faith , received all the World over by all Orthodox Christians , wherein they profess to believe in one God the Father Almighty , maker of Heaven and Earth , the Sea , and all things which are therein : And in one Lord Jesus Christ , the Son of God , incarnate ; that he was born of a Virgin , suffered , rose from the dead , ascended into Heaven , and that he shall come again in the glory of the Father , and that he shall raise the dead ; and in the Holy Ghost .
It is not here undertaken to be proved , that it is the same in every expression of it ; for that is variable ; or in all its clauses , several of which were added in after times for wise and just reasons and ends mentioned before by Rufinus .
But it is evident , that the beginning was ever the same , the Article of one God , Almighty , maker of the World , or of all things , or of Heaven and Earth : For they were not confined to a Phrase , and the explication was various : And then immediately follows the Article concerning our Blessed Saviour Jesus Christ , the Son of God , our Lord — this Solemn Profession being so common and universal , that the Fathers who refer to it , in all probability thought it unnecessary oftentimes to repeat any more than the beginning , the rest being easily understood .
So , l. 1. c. 19.
Cùm teneamus nos autem regulam veritatis , id est , quia sit unus Deus , omnipotens , qui omnia condidit per verbum suum & aptavit , & fecit ex eo , quod non erat , ad hoc , ut sint omnia — lib.
2. cap.
43.
Nunquam transferentes regulam , neque errantes ab artifice , neque abjicientes fidem , quae est in unum Deum , qui fecit omnia .
lib.
4. cap.
45.
Hi & eam , quae est in unum Deum , qui omnia fecit , fidem nostram custodiunt , & eam , quae est in Filium Dei , dilectionem adaugent , qui tantas dispositiones propter nos fecit : And to the same effect cap.
62.
Omnia er constant , & in unum Deum Omnipotentem , ex quo omnia , fides integra , & in Filium Dei Christum Jesum Dominum nostrum .
He supposes all along , that this Confession of Faith and particular form , agreeable to what we find in the Creed , was handed down in the way of Tradition from the Apostles .
Thus , lib.
3. cap.
3. speaking of St. Clement , he says , that in his Epistle to the Corinthians , he did annuntiare quam in recenti ab Apostolis receperant traditionem , annuntiantem Unum Deum , Omnipotentem , factorem Coeli & terrae : But more expresly and fully in the 4th .
Cap.
Quid autem si neque Apostoli quidem Scripturas reliquissent nobis , nonne oportebat ordinem sequi traditionis , quam tradiderunt iis , quibus committebant Ecclesias ?
Cur ordination assentiunt multae gentes Barbarorum , quorum fortassè aliqui qui in Christum credunt , sine chartâ & atramento Scriptam habentes per Spiritum in cordibus suis salutem , & veterem traditionem diligenter custodientes , in unum Deum credentes , fabricatorem Coeli & terrae , & omnium , quae in iis sunt , per Jesum Christum Dei filium .
Qui propter eminentissimam erga figmentum suum dilectionem , eam quae esset ex Virgine , generationem sustinuit , ipse per se hominem adunans Deo , & passus sub Pontio Pilato , & resurgens , & in claritate receptus in gloriâ , venturus salvator eorum , qui salvantur , & judex eorum , qui judicantur , & mittens in ignem aeternum transfiguratores veritatis & contemptores Patris sui & adventûs sui .
To this form or rule Tertullian plainly alludes in his Book against Praxeas , making it as Ancient as the first Preaching of the Gospel by the Apostles , cap.
2.
Nos verò & semper & nunc magis , ut instructiones per Paracletum , deductorem Scil.
omnis veritatis , unicum quidem Deum Credimus , sub hûc tamen dispensatione , quam Oeconomiam credimus , ut unici Dei sit & filius sermo ipsius , qui ex ipso processerit , per quem omnia facta sunt , & sine quo factum est nihil .
Hunc missum à Patre in Virginem , & ex eâ natum hominem & Deum , filium hominis , & filium Dei , & cognominatum Jesum Christum , hunc passum , hunc mortuum , & sepultum secundum Scripturas , & resuscitatum à Patre , & in Caelos resumptum , sedere ad dextram Patris , venturum judicare vivos & mortuos , qui exinde miserit secundum promissionem suam , à Patre , Spiritum Sanctum , Paracletum , Sanctificatorem fidei eorum , qui credunt in Patrem , & Filium , & Spiritum Sanctum .
Hanc regulam ab initio Evangelii decucurrisse etiam ante priores quosque haereticos , nedum ante Praxean hesternum , probabit tam ipsa Posteritas omnium haereticorum , quam ipsa novellitas Praxeae hesterni .
But more contractedly in his Book de velandis Virginibus , thus , Regula quidem sidei una omnino est , sola , immobilis , & irreformabilis , credendi Scil.
in Unicum Deum , Omnipotentem , mundi conditorem & Filium eius Jesum Christum , natum ex Virgine Mariâ , crucisixum sub Pontio Pilato , tertio die resuscitatum à mortuis , receptum in Caelis , sedentem nunc ad dextram Patris , venturum judicare vivos & mortuos , per carnis etiam resurrectionem .
Novatianus , a Roman Presbyter , who lived about the Year 240 , thus begins his Book de Trinitate .
Regula exigit veritatis , ut primò omnium credamus in Deum Patrem & dominum omnipotentem , id est , verum omnium perfectissimum conditorem .
Cap.
9.
Eadem regula veritatis docet nos credere , post Patrem , etiam in Filium Dei , Christum Jesum dominum Deum nostrum , Dei filium , hujus Dei , qui & unus & solus est , conditor scilicet rerum omnium ; ut jam & superius expressum est .
Cap.
29.
Sed enim odorationis & fidei auctoritas , digestis vocibus & literis Domini , admonet nos post hoc credere etiam in Spiritum Sanctum .
That the Apostles made a Creed , and that this according to the limitations laid down above , is that Creed ; both History and Tradition justly induce us to believe , and it appears hence , that it is a meer Fancy and conjecture of Vossius , dissert .
prima de tribus symbolis , Sect.
24.
When he says , that it was composed by the Bishop and Clergy of Rome , ( he means Pope Damasus ) about the Year of Christ 400.
For besides what has been said already , Rufinus , who lived at that time in the Neighbouring Church of Aquileia , speaks of it , as of a most Ancient form in use in the preceding Ages : And Vigilius , lib.
4. contra Eutychem , who lived about the Year of Christ 500 , under Zeno and Anastasius , puts it out of all doubt , quoting the words of St. Leo , and answering the objection from the variety of the reading .
Universitas prositetur credere se in Deum Patrem omnipotentem , & in Jesum Christum silium eius Dominum nostrum .
Huic capitulo ob id iste calumniatur ; cur non , dixit , in unum Jesum Christum , silium ejus , juxtà Nicaeni decretum consilii ?
Sed Roma & antequam Nicaena Synodus conveniret , à temporibus Apostolorum usque ad nunc , & sub beatae memoriae Caelestino , cui iste rectae fidei testimonium reddidit , ità sidelibus symbolum tradidit , nec praejudicant verba ubi sensus incolumis permanet .
This Creed was in use in the Roman Church long before the times of the first Council at Nice ; yea , from the first times of the Apostles .
St. Leo , in his Epistle to the Empress Pulcheria , Epist.
27.
Ipsius Catholicae symboli brevis & perfecta confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa sit in munitione Caelesti , ut omnes haereticorum opiniones solo possint gladio detruncari .
Serm.
24.
Catholici & Apostolici symboli regula .
Serm.
60.
Qui est de Passione Domini Christi hâc sidei regulà , diledissimi , quam in ipso exordio symboli per auctoritatem Apostolicae institutionis accepimus .
Serm.
93.
Instituto à S. Apostolis Symbolo repugnantes .
And above one hundred Years before him , oo St. Ambrose , and other Bishops with him , in an Epistle to Pope Syricius , Credatur Symbolo Apostolorum , quod Ecclesia Romana intemeratum semper custod●t & servat .
The Confession of Faith made by Marcellus , Bishop of Anerra , during his stay at Rome with Pope Juli●● , agrees almost in every particular with the Apostolical form ; which I shall here set down out of Epiphanius , haeres .
72.
Sect.
3.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
This must be before the Year 352. in which Pope Julius dyed : And Marcellus himself , who had been made Bishop in the Reign of Constantine , as appears by his Subscription to the Ancyran Council , which was held some few Years before that at Nice , only lived to the Year of Christ 373.
So that these instances sufficiently demonstrate , that this Apostolical form was used in the Roman Church before the Year 400 , which is the assertion of Vossius , pag.
18.
But whether it was used elsewhere or no , we shall see presently .
It will be altogether impertinent to alledge , that this is to be understood of the Creed , as now we have it , totidem syllabis : For this no one ever thought of ; but the question is double , whether the Apostles made a form of Faith for the use of the new Converts , or no ; and whether this form is not the same in the general , notwithstanding those few insertions and variations , which were made before it was thus fixt .
For the affirmative of both which , we have positive Proofs , and nothing of any moment is alledged by Vossius to invalidate either them or the Tradition of the Church .
All his other Arguments are such as these ; that if the Apostles had agreed upon any form , St. Luke , who wrote their Acts , would not have omitted it , or at least , some of the Apostles themselves would have transcribed it into their Epistles .
But the Creed is supposed all along in the Apostolical writings , which were written to such , as had been already Converted to the Christian Faith , and so are not to be look'd upon as an Institution , so much as a Direction to and confirmation of them in the Christian Doctrine : And besides , there was no necessity that it should be put down in writing , it being short , and easily remembred ; as St. Hierome justly supposes , ad Pammachium , 61 Epist.
In Symbolo fidei & spei nostrae , quod ab Apostolis traditum , non scribitur in chartâ & atramento , sed in tabulis cordis carnalibus .
b Again , he pretends , that if there had been such a form , it would have been the same every where .
I am sure it was so in effect , and in the main : And we shall shew presently , that the Oriental Creed was not so different in the expression , but that at first it might be the very same , those varieties happening upon the occasions above mentioned , to secure the Catholick Doctrine against the innovations of Hereticks .
Again , he pretends , that granting such additions to have been made , nothing can be imagined more irreligious , than to suppose the Holy Fathers of the Primitive Church to have razed many things out of this Apostolical form ; but this is a bare supposition of his own ; nor can it be proved , that ever any such thing was so much as ever attempted ; for they only added a few words for necessary explication .
Again , he pretends , that no Ecclesiastical Writer or Council make mention of it .
To the former part of his Assertion we oppose the Authorities of Irenaeus , Tertullian , Novatianus , St. Ambrose , St. Hierome , Rufinus , St. Leo , Vigilius — And for the Greek Historians , we shall find , that they , following the Opinion and Acknowledgment of the Nicene Fathers , look'd upon that form , making some allowances , to be derived from the Apostles , not only as to the sense of the Articles , but as to the expressions : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Epiphanius in Anchorato , just after he had repeated the Nicene Creed .
We are therefore in the next place to enquire , whether there was not a form of Faith used in the Oriental Churches , long before the Council at Nice , and what that was .
a Eusebius Pamphili , Bishop of Caesarea in Palaestine , proposed a Creed , or form of Faith to the Emperour and Nicene Fathers , which , he says , he had received from the Bishops his Predecessors , and had been taught and Catechized in , and made profession of at his Baptism , according to the establishment and order of the Catholick Church .
The ground of this , those great and wise Men , who were Assembled in that Council , thought sit to retain , making some alterations and additions , which were judged necessary to confound the Heresie of Arius , which had distracted the minds of the People , and disturbed the Peace of the Empire .
The b Fathers of the first Council at Constantinople call this Nicene form , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most Ancient , and what was pronounced by the Candidates of Baptism .
If the form of the old Jerusalem Creed were entirely extant ( part of which we have in the Liturgy of St. James ) the matter would then be put out of doubt ; for that it was more contracted than that form , which St. Cyril about the Year 350 explained in his Learned Lectures or Institutions , to those who had been Baptized , appears by the Fragment preserved .
The form which Eusebius presented to the Emperour and Council , was thus .
We believe in one God , the Father , Almighty , Creator of all things visible and invisible ; and in one Lord Jesus Christ , the Word of God , God of God , light of light , life of life , the only begotten Son , the first-born of every Creature , begotten of God the Father before all Worlds , by whom all things were made , who for our Salvation was Incarnate , and conversed among men ; he Suffered , and rose the third day , and ascended to the Father , and he shall come again with glory to Judge both the quick and the dead — We believe also in the Holy Ghost — I do not pretend to say , that this was the old form used from the beginning ; for it is plain from the very contexture , and from the omission of some Clauses by the Nicene Fathers , that they lookt upon this as interpolated .
It being certain and undoubted , that there was an old Apostolical form , or form used from the very beginnings of Christianity to be profest at Baptism , the Bishops of the chief Sees thought themselves at liberty to explain or add , as they judged most proper for the time wherein they lived ; which is the true Reason , as I must intimate again , why the forms are so various .
And especially when we consider , that according to the form of Baptism , the chief design of this Profession of Faith made at the receiving it , was an explicite acknowledgment of each of the three Persons of the Blessed Trinity : And accordingly here the Nicene Creed stops ( for that which is commonly called so , ought , upon the account of the several additions , to be called the Constantinopolitan Creed . )
Though that in some other old Creeds were added the Articles of the Resurrection of the Flesh , and of everlasting Life , appears from the a Confession of the Bishops met at Antioch not long after under Constantius .
And that of one Church also , in others , as St. b Jerome positively asserts .
And that of Remission of Sins , and everlasting Life , is clear from St. c Cyprian .
Agreeably to this , Vossius supposeth the old Eastern Creed to be this , or after this manner .
I believe in God the Father Almighty , maker of all things , visible and invisible ; and in one Lord Jesus Christ , the only Begotten Son of God , who for us men , and for our Salvation came down from Heaven , and was Incarnate , and was made man : He suffered , and rose the third day from the dead , and ascended into the Heavens , and he shall come again to judge both the quick and the dead .
And ( I believe ) in the Holy Ghost .
If this should be allowed him , which has no other Authority but his own conjecture , yet we may hence conclude , that both the Eastern and the Western Churches may well and justly pretend to derive their forms from the Apostles : Which must be understood as to the ground of each Creed , and in the general .
For that the Apostles did Pen every word , or every Article of the Creed , which now bears their Name , was never pretended or asserted by any one : Nay , the contrary is now , and was Anciently acknowledged , and the variety of forms in the chief Apostolical Sees , used according to the exigence of the times , is a convincing Proof .
But this doth not hinder , but rather suppose ; that there was a short Form proposed by the Apostles , as the Ancient Writers have asserted : And that the old Oriental Creed , and the old Roman are almost in expression , but wholly in effect , the same , and consequently Apostolical .
FINIS .
Notes, typically marginal, from the original text Notes for div A60585-e250 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as in that Excellent Speech of the Emperour Constantine to the Bishops , upon the breaking up of the Council of Nice , just before their departure to their respective Dioceses : In Eusebius , in his Life , Lib.
3.
Cap.
21. b 1 Cor.
12.
13. a St. John 14.
26.
& Ch.
16.
13.
1 St. John 1.
1. b Nobis nihil ex nostro arbitrio inducere licet , sed nec eligere , quod aliquis de arbitrio suo induxerit .
Apostolos Domini habemus auctores , qui nec ipsi quicquam ex suo arbitrio , quod inducerent , elegerunt ; sed acceptam à Christo Disciplinam fideliter nationibus adsignaverunt .
Tertullianus de Praescripti : haeret .
Cap.
6.
Expeditè praescribimus adulteris nostris , illam esse regulam veritatis , quae veniat à Christo , transmissa per comites ipsius , quibus aliquanto posteriores diversi isti Commentatores probabuntur .
Apologet.
Cap.
47. a Hanc tibi fossam determinavit ipse , ( Christus ) qui te non vult aliud credere , quam quod instituit , ideóque nec quaerere .
Tertul.
de Praescript .
Cap.
10. o V. Tertullianum de Praescript .
haeret .
Cap.
21. c See Vincentius Lirinensis excellently treating of this Argument in the 32 Chapter of his Commonitorium .
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Theodotus Ancyranus in expositione symboli Nicaem Romae 8.
1669 Speaking of the Union of the two Natures in the single Person of Christ.
pag.
26. o But of this see the Appendix .
o Sciendum sanè est , quod in Ecclesiae Romanae symbolo non habetur additum , descendit ad inferna : Sed neque in Orient is Ecclestis habetur hic sermo .
Vis tamen verbi eadem videtur esse in eo , quod sepultus dicitur .
Rufinus .
oo Rufinus Presbyter Ecclesiae Aquileiensis in expositione symboli Apostolici .
Priusquam incipiam de ipsis sermonum virtutibus disputare , illud non importunè commonendum Puto , quod in diversis Ecclesiis aliqua in his verbis inveniuntur adjecta .
In Ecclesiâ tamen Urbis Romae hoc non deprehenditur factum .
Quod ego propterea esse arbitror , quod neque heresis ulla illic sumpsit exordium : Et mos inibi servatur antiquus , eos qui gratiam baptismi suscepturi sunt publicè , id est fidelium populo audiente , symbolum reddere : Et utique adjectionem hujus saltem sermonis eorum qui praecesserunt in fide , non admittit auditus .
In ceteris autem locis , quantum intelligi datur , propter nonnullos haereticos addit a quaedam videntur , per quae novellae doctrinae sensus crederetur excludi .
p V. Eusebium de vitâ Constantini .
Lib.
3.
Cap.
4. q Epiphanius in Anchorato versus finem .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
a V. Theodotum Ancyranum in exposit .
symb .
Nic.
pag.
88.
Et professionem fidei à Romano Pontifice haberi solitam in libre diurno Pontif.
Roman .
pag.
35.
— Secundum Constantinopolitanum adaequè Sanctum ; certum quoque quinquaginta Patrum Concilium sub Imperialis memoriae majore Theodosio , in Regiam Urbem concurrens , quod symbolo deesse putabatur exposuit , & gratiâ Spiritûs Sancti in lustrante , Deum esse Spiritum Sanctum , Patrique & filio , utpote consubstantialem , coadorandum annexit .
b Athanasius Epistolâ ad Jovianum Imperatorem , de fide .
Of the Nicene Creed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Theodotus Ancyran .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
pag.
30.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — p. 31.
Si quis hanc fidem non habet , Catholicus dici non potest ; quia Catholicam non tenet fidem , & ideò alienus est & profanus , & adversus veritatem rebellis .
V. Fidem S. Ambrosii apud Lambec .
Lib.
2.
Comment .
de Bibl.
Caesar.
Cap.
5. p. 268. o S. Leo in sermone 23. qui est de nativitate Domini IV.
Nisi una est fides non est .
o Constantiue , in his Letter to the Churches concerning the Nicene Council , Apud Eused .
in vitâ ipsius .
lib.
3. cap.
18.
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
p Theodotus speaking of the Nestorians of his time — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
pag.
7. a Mos inibi ( Romae ) servatur antiquus , eos qui gratiam Baptismi suscepturi sunt , publicè , id est , sidelium populo audiente , symbolum reddere .
Thus he : Leo Magnus , Epist.
24. ad Flavianum Episc.
contra Eutychem ; quam eruditionem de Sacris novi ac veteris Testamenti paginis acquisivit , qui ne ipsius quidem symboli initia comprehendit ; & quod per totum mundum omnium regenerandorum voce depromitur , istius adhuc senis corde non capitur .
Epistolū 97. ad Monachos Palaestinos — quae tanta extitet decipientis astulia , ut obliti Prophetarum & Apostolo lorum , obliti symboli salutaris & confessionis , 〈◊〉 pronunciantes coram multis testibus , Sacramentum Baptismi suscepistis , diabolicis vos illusionibus sub leretis ?
This for the Western Church .
For the like Practise of the Eastern Churches , we have the Authority of Eusebius apud Socratem , Hist.
Eccles.
lib.
1. c. 5.
& Theodorit .
l. 1. c. 12. and of the Fathers of the Council held at Constantinople under Theodosius , in their Synodical Epistle to Pope Damasus , St. Ambrose , and the other Bishops of the West , speaking of the Nicene Creed then established , but referring also to the Ancient Oriental Creed , and the practise of the Ages before them .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — apud Theodore lib.
5. c. 9.
Besides others elsewhere mentioned .
aa This Objection was made of old , that is , in St. Augustines time , as appears by his Book de fide & operibus : To which he returns this just Answer , cap.
9.
Nunc ergo placet , ut hoc solum homines respondeant , & continuo baptizentur , nihil de Spiritu Sancto , nihil de Sanctâ Ecclesiâ , nihil de remissione peccatorum , nihil de resurrectione mortuorum , postremò de ipso Jesu Christo nihil , nisi quia filius Dei est ; non de incarnatione ejus ex Virgine , de passione , de morte crucis , de Sepulturâ , de tertii diei resurrectione , de ascensione ac sede ad dextram Patris aliquid dicendum est Catechizanti , ac profitendum credenti ?
By which it appears , that it was his judgment , that a more explicite form was then made , and consequently that this bare Confession was attended with it , or at least does necessarily suppose and involve it .
See more to this purpose in the same Author at large .
Notes for div A60585-e5460 a Lib.
1. adv .
haereses , cap.
1. oo Epist.
lib.
1.
Epist.
7.
〈…〉 1614.
〈…〉 1538.
〈◊〉 〈◊〉 b Rufinus in expositione Symboli idcirco non scribi chartulis atque membranis , sed retineri cordibus tradiderunt : Ut certum esset neminem haec ex lectione , quae interdum per venire etiam ad Infideles solet , sed ex Apostolorum traditione didicisse .
Facundus Hermianensis in defensione trium Capitulorum Concilii Chalcedonensis , lib.
8. cap.
7.
Sic nec generali Symbolo fidei Christianae , quâ initiamur , quicquam est fortius , quam vis non Scripto non tradatur .
a In Epistolâ ad suos Caesarienses apud Socrat.
Histor.
Eccles.
lib.
1. cap.
8 Theodorit .
Hist.
Eccl.
lib.
1. cap.
12. b Theodorit .
lib.
5. cap.
9. a Socrat.
lib.
1. cap.
10. b In Symbolo fidei & spei nostrae , quod ab Apostolis traditur , non scribitur , in chartis & atramento , sed tabulis cordis carnalibus , per confessionem Trinitatis & unitatem Ecclesse , omne Christiani dogmatis Sacramentum carnis resurrectione concluditur .
Epist.
61. ad Pammachium adversus errores Joannis Hierosolymitani .
c Epist.
70.
Sed & ipsa interrogatio , quae fit in Baptismo , est testis veritatis .
Nam cum dicimus , credis in vitam aeternam & remissionem peccatorum per Sanctam Ecclesiam , intelligimus remissionem peccatorum non nisi in Ecclesiâ dari .
Epist.
76.
Magno .
Quod si aliquis illud opponit , ut dicat eandem Novatianum legem tenere , quam Ecclesia Catholica teneat , eodem Symbolo , quo & nos Baptizare , &c. Nam cum dicunt , credis remissionem peccatorum & vitam aeternam per Sanctam Ecclesiam , mentiuntur in interrogatione , quando non habeant Ecclesiam .
An endeavovr of making the principles of Christian religion, namely the Creed, the Ten Commandements, the Lords prayer, and the Sacraments, plaine and easie tending to the more speedy instruction of the meanest capacities, and weakest memories, and for the making triall also of their understandings, who though they have attained some measure of saving knowledge, yet through the weaknesse of their abilities cannot expresse even that which they doe conceive.
Palmer, Herbert, 1601-1647.
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A70809) Transcribed from: (Early English Books Online ; image set 52568) Images scanned from microfilm: (Early English books, 1641-1700 ; 573:3 or 1388:15) An endeavovr of making the principles of Christian religion, namely the Creed, the Ten Commandements, the Lords prayer, and the Sacraments, plaine and easie tending to the more speedy instruction of the meanest capacities, and weakest memories, and for the making triall also of their understandings, who though they have attained some measure of saving knowledge, yet through the weaknesse of their abilities cannot expresse even that which they doe conceive.
Palmer, Herbert, 1601-1647.
This text is an enriched version of the TCP digital transcription A70809 of text R2981 in the English Short Title Catalog (Wing P230A).
Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.
The text has been tokenized and linguistically annotated with MorphAdorner.
The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest').
Textual changes aim at restoring the text the author or stationer meant to publish.
This text has not been fully proofread [6], 47 p. Printed for Thomas Vnderhill ..., London : 1644.
Reproduction of original in Huntington Library.
This item appears at reels 573:3 and 1388:15. eng Ten commandments -Early works to 1800.
Lord's prayer -Early works to 1800.
Apostles' Creed -Early works to 1800.
Sacraments -Early works to 1800.
A70809 R2981 (Wing P230A).
civilwar no An endeavour of making the principles of Christian religion, namely the Creed, the ten Commandements, the Lords prayer, and the Sacraments, Palmer, Herbert 1644 18850 423 0 0 0 0 0 224 F The rate of 224 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words.
2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 John Latta Sampled and proofread 2006-01 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion AN ENDEAVOVR OF Making the Principles of Christian Religion , namely the Creed , the ten Commandements , the LORDS Prayer , and the Sacraments , plaine and easie : Tending to the more speedy instruction of the meanest capacities , and weakest memories .
And for the making triall also of their understandings , who though they have attained some measure of saving knowledge , yet through the weaknesse of their abilities cannot expresse even that which they doe conceive .
The third Impression .
The Preface is specially to be heeded .
Hos.
4. ver.
6.
My people are destroyed for lack of knowledge .
Iohn 17. ver.
3.
This is life eternall , to know thee the only true God , and him whom thou hast sent , Iesus Christ .
LONDON : Printed for Thomas Vnderhill at the Bible in Woodstreete .
1644.
A Direction to the Christian Reader , concerning the reason and use of this way of Questions and Answers .
CHristian Reader , Thou hast here an endeavour of making the Principles of our Christian Religion plaine and familiar , even to very weak capacities , and easie to be remembred , even by very weak memories .
How fit it is to perform this , though thy own expe●●ce will best inform thee , if thou be pleased to make triall of it toward any thou hast care of , yet thou maist partly conceive , if thou wilt take along with thee the reason of the composition of it in this forme , and the drift aimed at by the Author , which will also direct thee to make right use of it .
VVhereas thou canst not but observe at the first view , both a double sort of Answers and a double sort of questions ; That is done , because the Author conceives that neither sort alone will suffice to drop in knowledge into narrow mouth'd vessels , for whose sake this labour hath been undertaken .
Experience hath taught him this , and he is willing to teach it thee better cheape .
For the Answers ( to speak of them first ) observe in them first their brevity : secondly , their compleatnesse : thirdly , their 〈◊〉 1.
One sort of them are undeniably as breef as may be ; only Yes , or No : and yet even they will be of good use for instruction , but especially for triall .
2.
Of the other sort also speciall ●are hath been had , to make them all as short as may be ( considering their compleatnesse ) that the weakest memory may not justly complaine of burthen .
2.
Then for the compleatnesse of these Answers , take notice , 1.
That they are all framed into entire sentences of themselves , without depending for their sense upon the f●regoing questions .
Hereby the learner shall have a stock of Divine Truth in his head , even though he should forget the questions .
And withall , this may help to prevent a common error observable in divers learners ; who when the sense is shared between the question and the Answer ( as for brevities sake it is usuall ) forgetting the question , oft give the Answer , which they have learned by rote , to a wrong question , to the great confounding of their understandings : which cannot so easily be here , where the Answer carries ever a full sense in it selfe ; besides that for the most part it repeats part of the question .
2.
These answers , though suiting directly to the first or head-question of every division , yet also agree fully to every one of the under-questions , by joyning but the brief Answer yes , or no , which is placed at the end of the question , & making it the beginning of the larger answer .
3 These answers are also remarkable easie , by reason that there is not a word in any of them , but hath been before in some of the Questions of that division .
And so after the learner is but little used to them , he will soon get the answer ; as having it altogether or in parcels , put into his mouth before in the Questions , and after he hath once learned them , hee will the easier both understand and remember them upon the rehearsall of the questions again , or even of some of them .
Now concerning the Questions .
First , as there is ever more then one Question belonging to the same division and full answer ; so ordinarily and as oft as could be with convenience , the first question is generall , and therefore printed in a different Character , as the answers also are : And then the following questions are sub-divisions of that into more particulars , so to help to make the meaning of it more plain .
Secondly , where ever the nature of the generall question would fairly beare it , and that it could be without multiplying too many questions under one head , the under-questions are by way of disjunction one crosse to the other , Is it so ?
or so ?
directing to own the truth by answering Yes , & deny the falshood or falshoods ( for oftentime they are more then one ) by saying No .
Yet now and then it could not well be avoided but they must be all of one sort , & so the brief answers of that division , all Yes , or all No .
But these are but few if compared with the rest .
Thirdly to every question there is a proper answer fitted .
To the head-question the larger answer suits fully ; to the rest , the brief , Yes , or No over against it , besides the light it hath from the larger answer , as was noted before .
So that in teaching or examining any one question may be asked alone , or at the most borrowing but a word or two out of the foregoing question ( which is sometimes left out to spare the trouble of repeating too often the same common and plain words ) and even the answering so any one question of a division ( if done with understanding & discretion ) wil be cleerly so much progresse in the knowledge of divine and saving truth , and lead on fairly to more .
Fourthly , the totall number of the head questions and larger answers amounts not to any great proportion , and so will be the sooner learned and easilyer remembred : and the under-questions and brief answers , though making the volume swell , yet diminish the difficulty both of understanding and memory : and by the advantage of them , the author hopes that nothing necessary to be known by way of foundation or principle is omitted , or left without some clearing .
After all , the method and way of teaching these questions & answers to yong beginners may be this : First , read over to them all the questions of a division together , without expecting any answer at all from them at the first .
Secondly , then go over the severals , and see what answer they can now make to the head-question by having heard the under-questions , containing among them the full answer .
Thirdly , if they cannot doe this , then try whether they can discerne the truth from falshood , by answering yes or no to the under-questions severally .
4. if this yet be too much for them , then reach them those brief answers in order .
5. being perfect in the briefe answers of that division ( and not before ) teach them the larger answer .
6.
In examining when they have once learned all the answers of a division , ask the head-question twice , namely first and last , that so the larger answer may ever be made to the Head-question , and so proceed to another question in due season .
Now the God of all wisdome & grace , who hath graciously promised , that under the kingdom of Christ the earth shall be filled with the knowledge of the ●●ord , ●s the waters cover the sea , and particularly that all our children shall be taught of him : von ●safe for Iesus Christs sake , and through him our great Prophet his blessing , as upon all other means used by any , so upon these weak indeavours of his 〈◊〉 thiest servant , that by them , thou ( whoever thou art ) that thinkest good to attempt the making use of them , maist for thyselfe and thine , si●de some help toward the more easie overcoming the conceited inseparable difficulty of making those that are not book learn'd ( as the phrase is ) attain to any measure of understanding in matters of Religion , so as both thou and they may be both the more willing and able to teach and to learn , untill we all com● to the blessed persection promised , when there shall be no more need of teaching every man hi , neighbour , and every man his brother , saying , Know the Lord , because all shall know him from the least to the greatest : comming all in the unity of 〈◊〉 , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulnesse of Christ .
I end with a double suit to thee-One , that according to thy knowledge , thou be carefull to walke humbly , holidy and justly : The other , that receiving any good by this little work , thou pay the Author ( though unknown to thee ) by affording him a share in thy prayers : in which latter he promiseth againe to requite thee whether known or unknown ; as being ever Thine in the Lord Iosia Christ , HERBERT PALMER Questions and Answers tending to explaine the Articles of the CREED .
Question 1.
WHat is a mans greatest businesse in this world ?
A.
A mans greatest businesse in this world is to a glorifie God , & b save his own soule , a 1 Cor.
6.
20.
1 Cor.
10.
31. b Mat.
16.
26.
Is it to follow the world , and live as hee list ?
No .
Or , Is it to glorifie God , and save his own soule ?
Yes .
2 Q.
How shall a man come to glorifie God and save his own soule ?
2 A.
They that will glorifie God , and save their owne souls , must needs learn to c know God , and d beleeve in him , and e serve him .
c 1 Chro.
28.
9.
2 Thes.
1.
7 , 8. d Rom.
4.
20.
Heb.
10.
39. e Deu.
10.
12.
Rom 6.
22.
Can they do so that are ignorant ?
No   Or , They that do not believe in God ?
No .
Or , Do not serve him ?
No .
Or , Must they not needs learn to know God ?
and believe in him , and serve him ?
Yes .
Q.
Say the Articles of the Beliefe .
A. I beleeve in God , &c. 3 Q.
What is it to beleeve in God ?
3 A.
To beleeve in God , is f to be perswaded that there is a God , and g to trust in him h as my God , i at all times , k according to his word , f Heb.
11.
Is it not first to be perswaded that there is a God ?
Yes .
And , is that enough without trusting in him as my God ?
No .
Or , Is it enough to trust in him at some time only ?
No .
Or , To trust in him , and not   according to his VVord , No .
6. g Ps.
78.
22. h Dan.
6.
23. i Ps.
62.
8. k Psa.
56.
4.
10.
11.
Or , Is it to trust in him as my God , at all times , according to his Word ?
Yes .
4 Q.
What is God ?
4.
A.
God is l a being , m infinite in all perfection .
l Exod.
8.
14. m Job 11.
7 , 8 , 9.
Is he a being , infinite in all perfection ?
Yes .
Or , Is he finite and imperfect as all other things are ?
No .
5 Q.
Are there many Gods ?
No .
5 A.
There is but n one God .
n 1 Tim.
2.
5.
1 Cor.
8.
4 , 5 , 6.
Or , Is there but one God ?
Yes .
6 Q.
How many persons are there in the Godhead ?
6 A.
There are o three Persons in the Godhead , the Father , the Sonne , and the holy Ghost ; yet still there is but one God .
o 1 Joh.
5.
7.
Are there not three , the Father , the Sonne , and the holy Ghost ?
Yes .
Or , Are there more then three ?
No .
Or , Fewer ?
No   And , Is there still but one God ?
Yes .
7 Q.
Is Iesus Christ God ?
Yes .
7 A. p Jesus Christ is God , Rom.
9.
5.
Or , Is he not ?
Yes .
8.
Q.
Which person is Iesus Christ ?
8 A. Jesus Christ is q God the Son , r the onely begotten of the Father .
q 1 John 5.
20. r John 1.
14 , 17.
Is he God the Father ?
No .
Or , God the Son ?
Yes .
Or , God the holy Ghost ?
No .
And , Is he the onely begotten of the Father ?
Yes .
9 Q.
Is the holy Ghost God ?
Yes .
9 A.
The holy Ghost is s God , t equall with the Father and the Sonne .
s Act.
5.
3 , 4. t Mat.
28.
19.
And , Is he equall with the Father , and the Son ?
Yes   Or , Is he not ?
Yes .
10.
Q.
From whom hath God his being ?
10.
A.
God hath his u being onely from himselfe .
u Exod.
3.
14.
From himselfe onely ?
Yes .
Or , Hath he it from any other ?
No .
11 Q.
What manner of being hath God ?
11 A.
God is a x Spirit and y hath no body .
x Iohn 4.
24. y Iob 10.
4.
Is God a Spirit ?
Yes .
Or , Hath he any body or bodily parts , as men and other creatures have ?
No .
12 Q.
Where is Gods dwelling ?
12 A.
God is z every where , and in all places .
z Ierem.
23.
23 , 24.
Psal.
139.
7.
&c. Doth God dwell onely in Heaven ?
No .
Or , Is hee every where in all places ?
Yes .
Or , Onely in one place at once ?
No .
13 Q.
If God be every where , how is it we do not see him ?
13 A.
God is a invisible .
a 1 Tim.
1.
17.
1 Tim.
6.
16.
Iohn 1.
18.
Is God to be seen with a mans bodily eyes ?
No .
Or , Is he invisible ?
Yes .
14 Q.
What , or who is God likeunto ?
14 A.
God is not b like a man , or any thing to bee seene in the world .
b Isai.
40.
18 , 25.
Cannot a man make a picture that may be like God , as of an old man sit●ing in Heaven ?
No .
Or , Is he like any thing to be seen in the world ?
No .
15 Q.
What perfection of power , or strength is there in God ?
15 A.
God is c almighty , and d can doe all things .
c Exod.
6.
3. d Iob.
42.
2.
Is he Almighty ?
and can he do all things ?
Yes .
Or , Is there any thing too hard for him ?
No .
16 Q.
What perfection of wisdome or knowledge is there in God ?
16 A.
God is e most wise , f knowing all things , and g doth all Is any thing hid from God , which he doth not know ?
No .
things most wisely .
e 1 Tim.
1.
17. f Heb.
4.
13. g Psal.
104.
24.
Or , Is he most wise , and knoweth all things ?
Yes .
And , Doth he all things most wisely ?
Yes .
17 Q.
What perfection of holinesse is there in God ?
17 A.
God is most perfect h holy , and i alloweth not any to sin .
Is he most perfectly holy ?
Yes .
Or , Hath he any sin in himself ?
No .
Or , Doth he cause any to sin ?
No .
Or , Allow any to sin ?
No .
18 Q.
What perfection of justice , or righteousnesse in there God ?
18 A.
God is always most k just , and in all things ; l whether he punish or spare good or bad , m Punishing all sin either in the sinner , n or in Christ the Surety .
k Psa.
115.
17. l Job 34.
10 , 11 , 12 , 23. m Mal.
4.
1. n Esa.
53.
6.
Rom.
3.
23 , 24 , 25.
Is he alwayes most just in all things ?
Yes .
And , That whether he punisheth or spareth good or bad ?
Yes .
Or , Is there any unjustice or unrighteousnesse in him at any time ?
No .
And doth he punish all sin , either in the sinner , or in Christ the Surety ?
Yes .
19 Q.
What perfection of mercie is there in God ?
19 A.
God is most o mercifull , both in giving and p forgiving beyond desert .
o Psal.
145.
8 , 9. p Ex.
34.
6 , 7.
Is he most mercifull both in giving and forgiving beyond desert ?
Yes .
Or , Doth he no more for any of his creatures then they deserve ?
Yes .
20 Q.
To whom of mankinde ●oth God show such mercie as to forgive them ?
20 A.
Gods mercy onely forgiveth those that q repent of their sins , and r beleeve in Christ .
q Prov.
28.
13. r John 3.
36.
Doth he shew a like mercy to all ?
No .
Or , Doth hee forgive onely those that repent of their sins , and beleeve in Christ ?
Yes .
Or , Every one that crieth , Lord   have mercy upon me , whether they repent and beleeve , or not ?
No .
21 Q.
What perfection is there in God in regard of time or continuance ?
21.
A.
God is seternall , t from everlasting to everlasting , u having no beginning not end .
s 1 Tim.
1.
17. c Psal.
90.
2. u Rev.
1.
8.
Is God eternall from everlasting to everlasting ?
Yes .
Or , Had he any beginning ?
No .
Or , Shall he ever have any end ?
No .
22 Q.
What perfection is there in God , in regard of sted fastnesse or Mutability ?
22 A.
God is x unchangeably y the same for ever .
Notwithstanding the changes he makes in all other things .
x Mal.
3.
6.
Ja.
1.
17. y Psalm .
102.
26 , &c. Is there any change or changeablenesse in God ?
No .
Or , In any of his perfections ?
No .
Or , Is he unchangeably the same for ever ?
Yes .
And , That notwithstanding the changes he makes in all other things ?
Yes .
23 Q.
What perfection of truth or faithfulnes is there in God ?
23 A.
God is most ● true , and it is not * possible for him to lie .
z Rom.
3.
4.
* Tit.
1.
2.
Heb.
6.
18.
Nu●●●● .
23.
19.
Is God most true in all his words ?
Yes .
And , Particularly in his promises and threatnings ?
Yes .
Or , Is it possible for him to lie ?
No .
24 Q.
What perfection of blessednesse doth God enjoy ?
24 A.
God is in himselfe most x blessed every way and y for ever , x 1 Tim.
6.
15.
Act.
17.
25. y Rom.
9.
5.
Doth God want any happinesse in himselfe ?
No .
Needing the service of any creature ?
No .
Or , Can any creature make him unhappy ?
No .
Or , Is he in himselfe most blessed every way and for ever ?
Yes .
25 Q.
What certaine proofe have you that there is a God , such an one as you have acknowledged him to bee ?
25 A. I am sure there is a God : because neither of my self nor any thing in the world could z make me , or a preserve me , or b order things that befall mee without God .
z Psal.
100.
3.
Psal.
139.
13 , 14 , 15 , 16. a Psal.
22.
9 , 10. b Iob 1.
21.
Doth not your own very being give you assurance of it ?
Yes .
Or , could you your self , or any thing in the world have made you without God ?
No .
And , Doth not your preservation make you also sure that there is a God ?
Yes .
Or , Could you your selfe , or any thing in the world , preserve you without God ?
No .
And , Doth not the ordering of things that befall you also prove assuredly there is a God ?
Yes .
Or , Could you your self , or any thing in the world , so order those things that befall you , without God ?
No .
26 Q.
Who made the world and all things in it ?
26 A.
God is the c maker of the World , and of all things in it .
c Gen. 1.
1.
Acts 17.
24.
Is God the maker of all ?
Yes .
Or , Were any of them from everlasting , and without a beginning ?
No .
Or , Did any of them make the rest ?
No .
27 Q.
How are things preserved in the world ?
27 A.
The power of God is that that d preserveth all things in the World .
d Neh.
9.
6.
Heb.
1.
3.
Hath any of them , without God , power enough of themselves to preserve themselves ?
No .
Or , One another ?
No .
Or , Is it the power of God that preserveth them all ?
Yes .
28 Q.
How is the world governed , & how come things to passe ?
28.
A.
Gods providence is that that e ruleth all things .
e Psal.
103.
19.
Iam.
1.
17.
Amos 3.
6.
Is it Gods providence that ruleth all things ?
Yes .
Or , Doe chance and fortune rule some things ?
No .
Or , Destiny and the course of nature meerly ?
No .
Or , Doth any creature rule any thing at its own pleasure ?
No .
29 Q.
From whence must wee learn to know God and serve him rightly ?
29 A.
To f know God , and to g serve him rightly , wee must be taught out of Gods Word .
f Psal.
19.
1.
&c. with 7 , 8. g Esay 8.
20.
Can it be of our selves only ?
No .
Or , By beholding Gods works of creation , preservation , and providence onely ?
No .
Or , Must we be taught it out of Gods Word ?
Yes .
30 Q.
Which book is Gods word ?
30 A.
The Bible or the h Scripture of the Old and New Testament is the very word of God .
h 2 Tim.
3.
16.
2 Pet.
1.
21.
Is the Bible the Scripture of the Old and New Testament the very word of God ?
Yes .
Or , Is it meerly the invention of man ?
No .
Or , Is any other book besides the Bible the Word of God ?
31 Q.
How may it be proved that the Scriptures are the very word of God ?
31 A.
The Scriptures are sufficiently proved to be Gods Word , by their being wholly to Gods i glory & their k perfection , & l power upon consciences , i Iohn 7.
18. k Psal.
19.
7. l Heb.
4.
12.
Psal.
19.
7.
Is their being wholly to Gods glory and their perfection , and their power upon consciences a sufficient proof of it ?
Yes .
Or , May all this be , & yet they be but the word of a meer man ?
No .
Or , Doe these things agree to any other word or booke not   taken out of the Scriptures ?
No .
32 Q In what condition was man created by God at first ?
32 A.
Man was created at the first in a very happy condition , in the m Image of God .
m Gen. 1.
26.
VVas he made miserable ?
No .
Or , Very happy ?
Yes .
In the Image of God ?
Yes .
Or , No better then other earthly creatures ?
Yes .
33 Q.
What was the Image of God in man ?
33 A.
Gods n Image in man stood in the perfection of his immortall soule , and dominion over the creatures .
n Gen. 1.
26 , 27 , 28.
Did it stand in the shape and frame of mans body ?
No .
Or , In the perfection of his immortall soule ?
Yes .
And , Had he dominion given him over the creatures ?
Yes .
Or , VVas any of them , as they are now , rebellious against man ?
No .
Or , Hurtfull to him ?
No .
34 Q.
In what specially did Gods Image in mans so●●e stand ?
34 A.
Gods Image in mans soule was specially in a knowledge , p righteousnesse and holinesse .
o Col. 3.
10. p E●hes .
4.
24.
VVas he created in knowledge ?
Yes .
Or , Ignorant ?
No .
In righteousnesse ?
Yes .
Or , Sinfull ?
No .
In holinesse ?
Yes .
Or , Vnholy ?
No .
35 Q.
What condition is mankinde now naturally in ?
35 A. Mankinde is now naturally in a very q miserable condition .
q Ephes.
2.
1 , 2 , 3.
Still happy ?
No .
Or , Very miserable ?
Yes .
36 Q. Wherein is mankinds condition now so miserable ?
36.
A. Mans misery is , that they are now r all sinners , and subject to s punishment for sin ; and that Is not mankind still righteous ?
No .
Or , Are they all sinners ?
Yes .
And , Are you a sinner as well as others ?
Yes .
And , Are they all subject to punishment ?
Yes .
is t my condition as well as others .
r Rom.
3.
9. to 19. s R● .
5.
●2 .
t. Ephes.
2.
3 , 4.
And , Is that your condition is well as others ?
Yes .
Or , Are any free from punishment , you or others ?
No .
Or , Out of danger of it ?
No .
37 Q.
What is sin ?
37 A. Sinne is any u transgressiō of Gods Law , bee it but in x words or y thoughts u 1 Ioh.
3.
4. x Mat.
12.
36 , 37. y Ier.
4.
14.
Is it onely a transgression of Gods Law in deeds ?
No .
Or , Any transgression , be it in words or thoughts ?
Yes .
38 Q.
How came mankind to be miserable ?
Was it without their owne fault ?
No .
38 A. Mankind became miserable by sinning z all with our first parents Adam & Eve , in * eating the forbidden fruit : and I sinned among them .
●Rom .
● .
12 , 18.
* Gen. 3.
6.
Or , Because they all sinned with our first parents Adam and Eve in eateng the forbidden fruit ?
Yes .
And , Did you sinne among them ?
Yes .
39 Q.
Why should children ●e charged with their parents faults ?
Is it not unjust ?
No .
39 A.
Men confess it just to charge children sometimes with the parents faults , doing so to Bastards and Traitours children .
Or , Do● men conf●sse it just , sometimes doing so to bastards and traitors children ?
Yes .
40 Q.
How farre are all mankinde corrupted with sin ?
Are they onely guilty of that first sin of Adam ?
No .
40 A.
All mankinde are a altogether corrupted with sin , and that in every part both of soul and body ; and b so am ● .
a Gen. 6.
5.
Or , Are they all in themselves corrupted with sin ?
Yes .
And , ●●e you so too ?
Yes .
And , That altogether in every part both of soule and body ?
Yes .
Or , Onely in some part ?
No .
41 Q.
What doe you meane by saying all men are altogether corrupted with sin ?
Rom.
3.
9. to 19. b Rom.
7.
24.
Prov.
27.
19.
Are they all inclined to all sins ?
Yes 41 A. c All men are inclined to all sns , and d untoward to any good : and e I as much as any other by nature .
c Rom.
3.
9. to .
19. d Ier.
4.
22. e Tit.
3.
3.
Or , Only to some ?
No .
And , Are they all untoward to any good ?
Yes .
Or , Inclined at least to some good ?
No   And , Are you as much inclined to fin , and as untoward to good , as any other by nature ?
Yes   42 Q.
What say you of children new borne ?
42.
A. f All children that are conceived a naturall way , are conceived and borne in sin ; and so was g I too .
f Ephef.
2.
3.
●g Psal.
51.
5.
Are they not altogether innocents ?
No   And , Free from all taint of sinfulness and corruption ?
No   Or , Are they all that are conceived a naturall way , conceived and borne in sin ?
Yes .
And , Were you your self conceived and born so too ?
Yes .
Or , Without any sin or sinfulness ?
No   43.
Q.
You say all mankinde are altogether corrupted : how then came any to be of a better minde or behaviour then others ?
43 A.
Gods h grace is onely that that makes one man better then another .
h 1 Cor.
4.
7.
1 Cor.
15.
10.
Doth not that shew they are of a better nature ?
No .
Or , Is it only Gods grace that makes one man better then another ?
Yes .
44.
Q.
What is the punishment due to sin , which even the least sinne deserveth ?
44 A.
The punishment due to sin , even the least , is i death , and k eternall damnation , Is it death and eternall damnation ?
Yes .
And , All curses and crosses in the meane time besides ?
Yes and , all l curses and crosses in the meane time .
i Rom.
6.
23. k 2 Thess.
1.
8 , 9.
Psal.
9.
17. l Deut.
27.
26.
Or , Is that too great a punishment ?
No .
Specially for some sins ?
No .
45 Q.
What punishment do● your sins deserue ?
45 A.
Even m my sins deserve damnation and all punishments besides .
m Ephes.
2.
3.
Doe you acknowledge that even they deserve damnation ?
Yes .
And , All punishments besides ?
Yes .
Or , Is any of that too much ?
No .
Or , All that too much ?
No .
46 Q.
If the least sin deserves damnation , and all punishments besides● what matter is it what sins a man commits that is guilty of any ?
46 A.
They that have n more and greaters sins , shall have more punishment in Hell , if they o repent not .
n Luke 12.
47 , 48.
Mat.
11.
20. to 24. o Rom.
2.
4 , 5.
Do men make their condition no worse by living in the world and multiplying sins ?
Yes .
Or , Shall all be punished alike in hell , whether their sinnes bee more or fewer , greater or smaller ?
No .
Or , Shall they that have more and greater sins , have more punishment in hell if they repent not ?
Yes .
47 Q.
But what if men be punished in this world ?
47 A.
They that are punished here and yet will not repent p deserve more punishment for that , and so shall be q sure also not to escape damnation .
p Levit.
26.
18 , 21 , 23 , 24 , 27 , 28. q Deut.
29.
18 , 19 , 20 , 21.
Shall not they escape all punishment in hell , though they never repent of their sins ?
No .
Or , Doe not they deserve more punishment in hell , because they would not amend for any punishment here ?
Yes .
And , So shall be sure also not to escape damnation ?
Yes .
48 Q.
What is repentance ?
48 A. Repentance is to r confesse our sins to s God , with t shame and sorrow , and u to forsake them .
r Prov.
28.
13. s Psal.
32.
5.
●●er .
31.
18 , 19. u Esay 55.
7.
Doth a man repent that covers his sins ?
No .
And , Will not confesse them to God ?
No .
Or , That is not ashamed of them when hee doth confesse them ?
No .
Or , not sorrowfull for them ?
No .
Or , However doth not forsake them ?
No .
Or , Is it to confesse our sins to God with shame and sorrow , and to forsake them ?
Yes .
49 Q. Whereby may repentance be knowne to be true ?
49 A.
Then a ma●●● repentance is true whe● he turnes from x al● knowne sins , and doth not willingly fall to y new ones .
x Ezek 18.
30 , 31. y Ezek.
33 15.
Acts 26.
2● .
Is that true when it is only for some sins ● and not for all known sins ?
No .
Or , When a man turns from his former sins , and willingly fals to new ones ?
No .
Or , May not a man be sure of his repentance if he be sure hee doth not cleave to any knowne sinne ?
Yes .
50 Q.
How far is it possible for a man that truly repents to forsake all sin in the world ?
50 A.
Those that truly repent have some sin in them still but none have 〈…〉 dominion over ● the● z Rom.
7.
15.
& c. 1 Jo● 18.
* Rom.
6.
14.
1.
Jo● 3.
9.
Hath any sinne dominion over him still ?
No .
Or , Can they bee perfectly without all sin here ?
No .
Or , Is there sin still in the best upon the earth ?
Yes .
51 Q. when is it that sin reigneth or hath dominion over man ?
51 A.
Sin hath the a dominion over man , when he b yei●… Is it in those that offend● in many     things , but yet unwillingly ?
No .
eth himselfe to obey the lust of it , and c commit sinne d freely .
a Rom.
6.
12 , 14. b Rom.
6.
16. c Iohn 8.
34. d Rom.
6.
20.
Or , Alwaies when one sinne th●● some hainouser matter with some willingnesse ?
No .
Or , Only when he yeilds himself to obey the lusts of sin and commit ●●●ely Yes .
52.
Q. since you say that no●e ●an so perfectly repent as to ●● without all sin in this world ● how shall any man be saved ?
52 A.
Even those that e repent have need to be f saved by Iesus Christ , and his g satisfaction e Acts 20.
21. f Tit.
3.
5 , 6 , 7. g Phil.
3.
9.
Can a ●ans owne works of righte on 〈…〉 save him ?
No .
Or , Can he make satisfaction ●o God for his sins by them ?
No .
Or , by any other meane● of ●●s procuring ?
No .
Or , Have even those that repent need to be saved by Iesus Christ and his satisfaction Yes .
53 Q.
Why must all ●●a● are saved , be saved by Iesus Christ ?
53 A. Iesus Christ is the h only Saviour of mankind .
h 1 Tim.
2.
5.
Acts.
4.
12.
Is he the only Saviour of mankinde ?
Yes .
And , Cannot some creature , ●aint , or Angell , save by their ●●ents ?
No .
54 Q.
What is Iesus Christ ?
54 A. Iesus Christ is i God and man in one person .
i Rom.
9.
5.
Iohn 1.
14.
You 〈…〉 God : ● but is he ●nely so ?
No   Is he not man too ?
true man ?
Yes   And , So God and man in one ●erson ?
Yes   55 Q.
Why was the Saviour of mankind both God and man ?
55 A.
The Saviour of mankind must needs be both God and man , to k suffer and satisfie Must it needs be so that hee ●ight suffer and satisfie for the ●…n of man ?
Yes .
And , Because God alone could not suffer , and man alone could not satisfie for sin ?
Yes .
for the sinne of man k Heb.
2.
14 , 15 , 17.
Heb.
9.
14.
56 Q. Vnto what offices was our Saviour Iesus Christ ordained of God , that he might compleatly save us ?
56 A. Christ was anointed , that is , ordained of God , the great m Prophet , Priest , & o King of his Church , & p Lord q of all .
l Act.
10.
38. m Act 3.22 .
n Heb.
5.
6. o Luk.
1.
32 , 33. p Act.
● 36. q Acts 10.
36.
Doth not his name Christ , signifie Anointed , shew him to bee the great Prophet , Priest , and King of his Church and people , and Lord of all ?
Yes   And , Was he sufficiently furnished with abilities for every one of these offices .
Yes .
Or , Did he fail in fulfilling any of them ?
No .
57 Q.
How did Iesus Christ become man ?
57 A. Iesus Christ was r conceived by the holy Ghost , and born of the Virgin Mary r Mat.
1.
20.
25.
Had he a naturall father as hee was man , as all others since our first Parents have ?
No   Or , Was he conceived by the holy Ghost , and born of the Virgin Mary ?
Yes .
58 Q.
Seeing you say Iesus Christ was conceived by the holy Ghost , and borne of a Virgin ; What perfection of nature had he as he was man ?
58 A. Iesus Christ was s conceived and born t without sin and u never sinned in all his life time , but * else was like othe● men .
s Luk.
1.
35. t He● 7.
26. u 1 Pet.
2.
2 2 Corinth .
5.
21.
* He● 2.
17.
Heb.
415.
Do you reckon him in the number of sinners and guilty persons ?
No .
Or , Was he conceived and born without sinne , though no other children be so ?
Yes .
Or , Did he ever sin all his life time ?
No .
And , Was he not else like other men , even in naturall infirmities and temptations ?
Yes .
59 Q.
Since Christ was without sin , how came he to suffer ?
59 A. Christ suffered under x Pontius Pilate the Iudge , who y knew him innocent , and yet z condemned him .
x Mat.
27.
2. y Iohn 18.
38.
Iohn 19.
46. z Luke 23.
24 , 25.
Was it by a tumult of people falling upon him ?
No .
Or , By any sicknesse ?
No .
Or , Outward accident of mischiefe lighting on him .
No .
Or , Was he condemned by any Iudge ?
Yes .
And , Namely Pontius Pilate the Governour for the Roman Emperour ?
Yes .
And , Did he believe him to be a guilty person deserving punishment ?
No .
Or , Did he know and proclaim him innocent , and yet condemn him ?
Yes .
60 Q.
What speciall suffering did Christ undergoe ?
60 A. Christ was a crucified , that is , b hanged c naked and alive upon a crosse of wood , by d nailing his hands and feet to it .
a 1 Cor.
1.
23.
Ioh.
19.
17 , 18. b Gal.
3.
13. c Iohn 19.
23. d Iohn 20.
25.
Was it onely some small paine or shame ?
No .
Or , Was he crucified , that is , hanged naked and alive upon a crosse of wood , by nailing his hands and feet to it ?
Yes .
61 Q.
What necessity was there ●hat Christ should undergoe such a punishment as to be hanged on a crosse of wood ?
61 A. Christ , to Redeeme us from the ● curse of the law and our sins , was to endure a cursed punishment , as hanging was by f Gods law .
e Gal.
3.
10 , 13. f Deut.
21.
23.
Was not hanging a cursed punishment by Gods Law ?
Yes .
And , Was it fit that to Redeem ●…s from the curse of the Law and our sins , Christ should endure ● cursed punishment ?
Yes .
Or , Was not that too much for him to endure ?
No .
62 Q.
How long did Christ continue on the crosse ?
62 A. Christ hung ●pon the Crosse till he g died , and gave his very h life a ransome for us .
g Iohn 19.
30.
Phil.
2.
8. h Mat.
20.
28.
VVas hee taken down alive after he had hanged a while upon it ?
No .
Or , Did he hang upon the cross till he died , and gave his very life a ransome for us ?
Yes .
63 Q.
Why would Christ dye ?
63 A. Christ to deliver us from i death , was to undergo death it selfe for us .
i Heb.
2.
14 , 15.
Might he not have spared himself in that and yet we have been redeemed ?
No .
Or , Was it necessary to deliver us from death , that Christ should undergoe death it selfe for us ?
Yes .
64 Q.
What became of Christs body and soule after death ?
64 A. Christs body was k buried and he descended into l hel to shew him to be truly dead , and to make his Resurrection m more glorious .
k 1 Cor.
15.
4.
●Acts 2.
27 , 31. m Luk.
24.
26.
Was not his body buried ?
Yes .
And , Did he not descend into hell ?
Yes .
And , Was not this fit to shew him to be truly dead , and to make his Resurrection more glorious ?
Yes .
Or , Was it unfit he should tarry at all in the state of death ?
No .
65 Q.
How long did Christ continue dead ?
65 A. Christ n rose againe the third day from the dead .
n Luke 24.
46.
1 Cor.
15.
4.
Did he rise againe the third day from the dead ?
Yes .
Or , Is he dead still ?
No .
Or , Did he rise sooner ?
No .
Or , Later ?
No .
66 Q.
How came Christ out of the prison of the grave , since he wa● the surety to pay the debt of our sins ?
66 A. Christ rising and comming out of the prison of the grave sheweth that he , as our Doth his rising from the dead shew that he hath fully paid the d●bt● Yes .
Or , Might he have beene raised , and yet the debt of our sins still remaine to be paid by our selves ?
No .
o surety , hath p fully payed all the debt of our sins .
o Heb.
7.
22. p Rom.
4.
24 , 25.
Or , By some other ?
No .
67 Q.
How long did Christ continue on the earth after his rising from the dead ?
67.
A. q Forty daies after his rising from the dead Christ ascended into r heaven body and soule .
q Acts 1.
3 , 9. r Acts 3.
2● .
Is he still upon earth ?
No .
Or , Did he forty dayes after ascend into heaven body and soule ?
Yes .
Or , Is he anywhere else ?
No .
Or , Stayed he longer on earth ?
No .
Or , Lesse while ?
No .
68 Q.
What honour and happinesse hath Christ in heaven ?
68 A. Christ s sits at the right hand of God in the highest t happinesse and u glory that can be .
s Mark .
16.
19. t Psal.
16.
11. u Ephes.
1.
20 , 21 , 22.
Doth he sit at the right hand of God in the highest happinesse and glory that can be ?
Yes .
Or , Doth he want either happinesse and glory now ?
No .
Or Hath any of the Saints or Angels any higher honour then hee ?
No .
Or , Equall to him ?
No .
69 Q.
What power and authority hath Christ by being a Gods right hand ?
69 A. Christ at Gods right hand * ruleth Gods Kingdome with all power and x authority .
* Heb.
8.
1. x 1 Pet.
3.
22.
Ephes.
20 , 21 , 22.
Doth his sitting at Gods right hand signifie that he is upon a seat there ?
No .
Or , That God hath any hand properly right or left ?
No .
Or , Doth it signifie that hee ruleth Gods Kingdome with all power and authority ?
Yes .
70 Q.
What is the greatest proofe of Christs authority ?
70 A. Christ shall come to y judge the quick and the dead , even z all mankinde none excepted .
y Acts 10.
42. z 2 Cor.
5.
10.
Shall hee come with glory to judge both the quicke and the dead ?
Yes .
Or , Shall his authority bee at an end before the last day ?
No .
Or , Some other be Iudge ?
No .
Or , Shall not some or other of mankinde be excepted from being judged by him ?
No .
71 Q.
What is the meanes of partaking of Christ , and making him and all his benefits ours ?
71 A.
Faith is the only means wherby we a partake of Christ & make him and b all his benefits ours .
a Ioh.
1.
12. b Acts 26.
18.
Is faith the onely meanes ?
Yes .
Or , Is there any other meanes wherby we can partake of him ?
No .
72 Q.
What is faith ?
I meane true , justifying , ●●●ing faith ?
72 A.
True faith in Christ is to c rest in him alone for d pardon through his death , e according to Gods offer , and then for all f grace and g salvation .
c Phil.
3.
7 , 8 , 9. d Ro.
3.
25 , 26 , e Luke 24.
47.
Esay 59.
20. f Iohn 1.
16. g Acts 15.
11.
Is it not to rest on Christ alone for pardon through his death according to Gods offer ?
and then for all grace and salvation ?
Yes .
Or , Do they truly and throughly believe the doctrine of Christ who rest not on him ?
No .
Or , Who rest on any thing or person besides him ?
No .
Or , Together with him ?
No .
Or , Who think of resting on him otherwise then God offers him ?
No .
73 Q.
What warrant have you to believe in Christ , and rest so on him ?
73 A.
God in his h Word offers Christ to me as well as to any other man ; and i commands me to Is it not presumption for such a sinner to offer to rest on him ?
No .
Or , Doth God in his Word   ●ffer Christ to you as well as ●o any other man ?
Yes .
believe in him as well as to believe , or obey any other thing in his Word .
h Iohn 3.
15 , 16.
36. i 1 Iohn 3.
23.
Iohn 6.
29.
And , Doth he command you ●o beleeve in him , as well as to beleeve or obey any other thing in his word ?
Yes .
And , Do all the promises , which are of all sorts , to second the Commandment to beleeve , concerne you as well as any other man ?
Yes .
And , Do the threatnings against unbeliefe also concerne you in like sort ?
Yes .
And , Likewise the examples of grace ?
Yes .
And , As well as any other thing in the word doth ?
Yes .
74 Q.
How do you call the generall company of those that do truly beleeve in Christ ?
74 A. the generall company of those that truly believe in Christ is called the holy Catholick k Church .
k 1.
Cor.
1.
2.
1 Thess.
1.
1.
Is it not that which you mean by the holy Catholike Church ?
Yes .
Or , Doth the holy Catholike Church signifie any other sort or company of men ?
No .
75 Q.
Why is the Church said to be holy ?
79 A.
Every true l believer and member of the m Church is a Saint and holy , truly sanctified , though not n fully in this World .
●Acts 15.
9. in Ephe.
5.
25 , 26 , 27. n Iames 3.
2.
Is it for that every true beleever and member of the Church ●● a Saint and holy , truly sancti●●ed , though not fully in this world ?
Yes .
Or , Is any one a true beleever and member of the Church that is not sanctified and holy ?
No .
Or , Are any of them fully sanctified in this world ?
No .
76 Q.
What is it to be truly sanctified or holy ?
76 A.
To be truly holy , one is to o hat● all sin , and p forsake all creatures so far , as to strive to q serve God according to r all his will .
o Psalm .
97.
10 p Luke 14.
26 , 33 q Heb.
9.
14. r Col. 4 12.
Heb.
13.
21.
1 Pe●.
4.
2 , 3.
Are they so , who allow themselves in any one sin , how smal● so ever they judge it to be ?
No .
Or , How necessary soever ?
No .
Or , That are so fond of any creature , as that they cannot be content if they enjoy it not at their owne desire ?
No .
Or , Who serve God after their own will ?
No .
Or , Who will do his will ●n some things , but not in all No .
Or , Do they hate all sin , and forsake all creatures so far , as to strive to serve God according to all his will ?
Yes .
77 Q.
Why is the Church called Catholicke , that is , universall , or generall ?
77 A.
The Church is called Catholicke , because in s all ages Christ hath had Church , and he gathereth it out of all t Countrys , & u ranks of people .
s Heb.
13.
8.
Mat.
28.
20. t Rom 13.
29 , 30.
Act.
10.
34 , 35. u Gal.
3.
28.
Col. 3.
11.
Is it because in all ages God hath had a Church ?
Yes .
And , Because he gathers it out of all Countreys and ranks of people ?
Yes .
Or , Was there never no time since Christ was first preached unto mankinde , when there was no Church at all ?
No .
Or , Are there some Nations or conditions of men , out of which God never takes any to be of his Church ?
No .
78 Q.
What generall benefit do all true beleevers and members of the Church enjoy from Christ together ?
78 A.
All true beleevers and member● of the Church enjoy together a * communion of Saints , that is a fellowship , with x Christ and y one with another .
* 1 Iohn 1.
3.
7. x 1 Cor.
1.
9. y Iohn 17.
11.
Do they not enjoy together a communion of Saints , that is , ● fellowship with Christ and one with another ?
Yes .
Or , Is any of them being poor , o● the like , denied fellowship with Christ in his grace , in any respect ?
No .
Or , Denied a right to any good their fellow members might do for them ?
No .
79 Q.
What speciall benefit hath every true beleever from Christ in this life ?
79 A. z Every true believer hath from Christ in this life forgivenesse of sinnes .
z Acts 10.
43.
1 John 2 12.
Acts 5.
31.
Have they not forgivenesse of sins ?
Yes .
Or , Are they not forgiven till after this life ?
Yes .
And , So any of them die without forgivenesse ?
No .
80 Q.
What do you meane by forgivenesse of sins ?
80 A. Forgivenesse of sins is a Gods not requiring of us ourselves to satisfie for our sinnes , because Christ hath done that already .
a Rom.
3.
24 , 25 , 26.
Is it not that God requireth not of us ourselves to satisfie for our sins , because Christ hath done that already ?
Yes .
Or , Must we , notwithstanding our pardon , make God satisfaction by doing somewhat ourselves in this world ?
No .
Or , By suffering in this life ?
No .
Or , Afterward ?
No .
81 Q.
But why then are the faithfull afflicted in this life ?
81 A.
The afflictions that the faithfull endure in this life are onely b fatherly corrections for their amendment , Is it not to make , at least , part of the satisfaction to God for their sins ?
No .
Or , Is it not a wrong that they   should be afflicted when Christ hath made satisfaction for their sins ?
No .
and c trials of Gods grace in them , and to make them d like Christ .
b Heb.
12 , 6.
10 , 11. c Jam.
1.
2 , 3 , 4. d Rom.
8.
29.
John 15.
18.
20.
Or , Is it onely fatherly correction for their amendment , and triall of Gods grace in them , and to make them like Christ ?
Yes .
82.
Q.
But what say you to death , which the faithfull en●ure as well as others ?
82 A. e Death it self to the faithfull is but a temporall chastisement at the worst and withall a passage to a better condition , e 1 Cor.
15.
54 , 55.
Is not that at least laid on them to satisfie God in part for their sins ?
No .
Or , Is death it selfe a temporall chastisement at the worst to the faithfull ?
Yes .
And , Withall a passage to a better condition ?
Yes .
83.
Q.
What benefit or better condition can there be to the body after death ?
83 A.
There shall be to every faithfull soul f resurrection of the body from death .
f 1 Cor.
15.
42.
44.
1 Cor.
6.
14.
Shall there be to every faithfull soule , a resurrection of the body from death ?
Yes .
Or , Shall not the bodies ( even of the faithfull ) remaine for ever in their graves dead and rotten ?
No .
84.
Q What bodies shall be raised againe ?
84 A.
The g very same body shall be raised again that died ● but the bodies of the faithfull shall ●ow be made strong and h glorious .
g 1 Cor.
15.
42.
43.
44. h Phil.
3.
21.
Shall they be the very same bodies that died ?
Yes .
Or , Others like them , new created and joyned to the soules ?
No .
And , Shall the bodies of the faithfull be now made strong and glorious ?
Yes .
Or , Be raised weak and imperfect as they were before ?
No .
85.
Q.
What shall become of the bodies of the wicked at the last day ?
85 A.
The bodies of the ● wicked shall be raised also at the last day , that being con●emned , both body & soule may be cast into k hell fire for ever .
●John 5.
29. k Matth.
25.
41 , and 46.
Shall they be raised also ?
Yes   Or , Shall they continue in the grave still ?
No   And , Shall they be raised with any honour , or for their good ?
No   Or , That being condemned , both body and soule may be cast into hell fire for ever ?
Yes .
86 Q.
What benefit shall be to the faithfull after the generall resurrection ?
86 A.
After the generall resurrection the faithfull shall l die no more , but enjoy m life everlasting , & all happines and glory o with Christ p in heaven .
l Luke 20.
35 , 36. m Mat.
25.
46. n Eph.
1.
18. o John 17.
24. p 1 Pet.
1.
4.
Shall they die any more ?
No .
Or , Enjoy life everlasting ?
Yes .
And , Shall they live upon earth any more ?
No .
Or , Endure any more misery pain , or sorrow ?
No .
Or , Enjoy all happinesse and glory with Christ in Heaven ?
Yes .
Questions and Answers tending to explaine the Ten Commandments .
Question 1.
HOw do they live here , who partake of Christ and all his benefits ?
A.
They that partake of Christ and all his benefits , do a serve God and b keepe his Commandments .
a Heb.
9.
14.
Rom.
6.
22. b 1 Joh.
2. v. 3 , 4 , 5.
Do they live in sin as they list ?
No .
Or , Do they serve God and keep his Commandments ?
Yes .
2 Q.
How many Commandments are there ?
2.
A.
There are ten Commandments wch are the sum and substance of all Gods perpetuall Law .
c Deut.
10.
9.
Exod.
34.
28.
Are there not ten ?
Yes .
And , Are they not the summe and substance of all Gods perpetuall Law ?
Yes .
And , Hath not every one of them a gener●ll meaning and ●●pe , and so ●●●●a●●th whatsoever tendeth to that ?
Yes .
And , Do they not among them forbid all evill ?
Yes   And , Command all good ?
Yes .
And , That in words & thoughts as well as deeds ?
Yes .
Q.
What is the first Commandment ?
A. I am the Lord , &c. 3 Q.
What is the generall meaning and scope of the first Commandment ?
3 A.
The generall meaning and scope of the first Commandment , is the giving all possible d glory and Is it not the giving of all possible glory and worship to one onely God , without any equal or partner ?
Yes .
Or , May ●e worship more ●●ds then one ?
No .
e worship to one onely God , without any equall or f partner .
d Psal.
96 7 , 8.
Mat.
4.
10.
1 John 2.
15.
Or , Faile , to love , trust , feare , praise or obey God sometimes without sin ?
No .
Or , Love , trust , feare , praise or ●●ey some creature , at least ●ometimes , more then God ?
No .
Or , As much as God in any ●espect whatsoever ?
No .
Or , Set up our owne selves by ●●●de , or trusting to our selves , without regard of God ?
No .
Q.
What is the second Commandment ?
A. Thou shalt not make , &c. 4 Q.
What is the generall mean●ing of the second Commandment ?
4 A.
The generall meaning of the second Commandment , is the worshipping of God with those things and actions which g himselfe onely hath appointed .
g Deut.
4.
2.
Matth.
15.
9.
Is it not the worshipping of God with those things and action● which himself onely hath appointed ?
Yes .
Or , May we not use as parts of worship , and matters of Religion and holinesse , something or o●her , meerly invented by man ?
No .
Or , Be carelesse of those duties which God hath appointed for his worship ?
No .
5 Q.
Why are Images forbidden by name in the 2.
Commandment ?
●●● how far are they forbidden ?
5 A.
All h Images and Pictures to represent God are ● abomi●●ble to be made ; and so is all k worship of them , though with pretence of ● worshipping God by them , Are all Images and Pictures to represent God , abominable to be made ?
Yes .
And , Are all pictures of a man ( as of ones friend , and the like ) also unlawfull and abominable ?
No .
But is not all worshipping of   any Image or Picture , and bowing own to them also abominable ?
Yes .
h Deut.
4.
15 , 16 , 1● 18. i Deut.
27.
1● k Esay 44.
15.
17.
19 I Exod.
32.
4.
5. un the 8.
And , Is it any way excusable though it be with pretence of worshipping God by them ?
No .
What is the third Commandment ?
Thou shalt not tak● &c. 6 Q.
What is the generall meaning of the third Commandment ?
6 A.
The genera meaning of the thi●… Commandment , is t●… reverent using whatsoever belonget to God , and to tho●… ends onely which 〈…〉 hath allowed .
Is it not the reverend using of whatsoever belongeth to God , and to those ends onely which he hath alloweth ?
Yes .
Or , May we profane any of them ?
No .
Or , Abuse them to ill ends ?
No .
Or , Neg●●● Gods ends in the using of them ?
No .
Q.
What is the fourth Commandment ?
A.
Remember , & ● ● Q.
What is the generall meaning of the 4.
Commandment ?
2 A.
The genera meaning of the four●… Commandment , is th●… solemn times of wo●…ship , necessary to Religion at Gods one● appointment , an chiefly a standing d●… in the weeke , of Re from worldly busin●… to attend on God .
Is it not the solemne times of worship , necessary to Religion , at Gods one y appointment , and chiefly , a standing day in the week , of rest from worldly businesse to attend on God ?
Yes .
Or , May men of themselves appoint any dayes or times , as necessary to Religion ?
No .
Or , May we unnecessarily spend Gods Day upon our selves ?
No .
Or , Vpon any worldly mattes ?
No .
Q.
What is the fifth Commandment ?
A. Honour thy F●…ther , &c. ● Q.
What is the generall meaning of the fifth Commandment ?
8 A.
The generall meaning of the fifth Commandment , is the giving all due m honour and respect to all men , specially n superiours .
m 1 Pet.
2.
17. n Rom.
13.
7.
Is it not the giving all due honour , and respect to all men , specially superiours ?
Yes .
Or , May we disobey the lawfull commands of superiours when they please us not ?
No .
Or , Carry our selves proudly toward any , even the meanest under●ing ?
No .
Q.
What is the sixth Commandment ?
A. Thou shalt not kill .
9 Q.
What is the generall meaning of the sixth Commandment ?
9 A.
The generall meaning of the sixth Commandment , is the preserving of mens o persons and p lives , q and fouls in all safety .
o Math.
5.
21 , 22.
●Proverbs 24.
11 , 12. q Jude 22 , 23.
Levit : 19.
17.
〈…〉 not the preserving of 〈…〉 and lives and souls ●n all safety ?
Yes .
Or , May we , though we are ●…oked , do them the least ●urt ?
No .
Or , Give them any despight ●ull words ?
No .
Or , Harbour hatred or maice against them ?
No .
Or , May we be angry with ●hem without cause ?
No .
Or , More then there is cause ?
No .
Or , Forbeare to have a tender are of any to the utmost of our ●ower ?
No .
Q.
What is the seventh Commandment ?
A. Thou shalt not commit adultery .
10 Q.
What is the generall meaning of the seventh Commandment ?
10 A.
The generall meaning of the seventh Commandment is the Is it not the maintaining of ha●tity in all , married and un   married , and in the heart , and words , as well as behaviour ?
Yes .
maintaining r chastity in all , married or unmarried , and in s heart and t words , as well as u behaviour , r 1 Thess.
4.
3 , 4. s Mat.
5.
27.
28. t Ephes.
3.
4.
5.
Rom.
13.
13.
Or , May not any , the unmarried at least , especially young people , take liberty to use some light and wanton carriage sometimes ?
No .
Or , Wanton speethes ?
No .
Or , Wanton looks ?
No .
Or , At least have lustfull , and wanton thoughts ?
No .
And , Are not unnaturall lusts specially forbidden ?
Yes .
Q.
What is the eighth Commandment ?
A. Thou shalt no●… steale .
11 Q.
What is the generall meaning of the eighth Commandment ?
11 A.
The general● meaning of the eighth Commandment is the preserving of m●… * goods and estates 〈…〉 x all safety .
* ●Thess 4.
6. x Exod.
23.
4.
5.
Is it not the preserving of mens goods and estates in all safety ?
Yes .
Or , May we never wrong them in their estates any way , though they be able to beare it , and we are poor ?
No .
Or , Oppresse them in any thing , having the law of men on our side ?
No .
Or , Defraud them in any kind , when We find them unskilfull , or heedlesse ; even though they pretend great skill or care ?
No .
Or , May we forbeare to help them or further their good when we may without speciall wrong to our selves ?
No .
Q What is the ninth Commandment ?
A. Thou shalt not bear , &c. 12 Q.
What is the generall meaning of the ninth Commandment ?
12 A.
The general Is it not the maintaining of truth ?
Yes .
meaning of the ninth Commandment is y the maintaining of a truth z and the preserving of mens a good names .
y Prov.
24.
28. z Ephes.
4.
25.
●●James 4.
11.
Levit.
19.
16.
And , Preserving mens good names ?
Yes .
Or , May we ●t any time ●ie ?
No .
Though it be for our advan●… No .
Or , For our safety No .
Or , For any other a sak● ?
No .
Or , Even for Gods glory ?
No .
Or , 〈…〉 just cause speake 〈…〉 of 〈…〉 No .
Or , Though the thing wee ●peak be true ?
No .
Or , Forbear to speak good of 〈…〉 when we might speake with truth and wisdome ?
No .
Or , Forbear to maintaine the 〈…〉 when it is seasonable and ●● are called to maintain it ?
No .
Q.
What is the tenth Commandment ?
A. Thou shalt not covet , &c. 13 Q.
What is the generall meaning of the tenth Commandment ?
13 A.
The generall meaning of the tenth Commandement is b contentednesse with what is our own , and c rejoycing in anothers good d as in our own , e forbidding the least motions and inclinations to the contrary .
b Heb.
13.
5. c Rom.
12.
16. d Phil.
2.
4. e Rom.
7.
7.
Is it not contentednesse with ●hat is our own ?
Yes .
And , Rojoycing in anothers ●ood , as our owne Yes .
Or , May we at any time grudge 〈…〉 good others enjoy ?
No .
Though we our selves did exect as much and have it not ?
No .
Or , May we envy them at any ●●e for any thing ?
No .
Though we think they deserve or what they have ?
No .
Or , That they ●ouse it ?
No .
Or , Will abu●e it ?
No .
〈…〉 May ●…e 〈…〉 for our selves , and regardlesse of others ?
No .
And , Are not the least motions and inclinations to the contrary forbidden ?
Yes .
14.
Q.
How perfectly ●●● the faithfull keep Gods Commandments while they are upon earth ?
14 A.
The faithfull do not f attain to perfection in Gods sight 〈…〉 , g yet they str●… for it , and may be ●…blameable before men f Phil.
3.
12 , 13.
Gal.
5●… 17. g 1 Joh.
3.
3. h 1 The 2.
10.
Phil.
2.
15.
Is there a just man upon the earth that doth good and sinneth not ?
No .
Or , Do any attaine to perfection in Gods sight here ?
No .
Yet , Do not the faithfull strive for perfection .
Yes .
And , May they not be unblameable before men ?
Yes .
15 Q.
How then are any justified and counted righteous before God ?
15 A. i None can ever be justified by thei● workes and obedience to the Law : but onely by Gods free grac● through Faith 〈…〉 Christs righteousnesse i Gal.
4.
16.
Rom.
3.
23 , 24 , 25 , 26.
Ephes.
2.
8 , 9.
Can they ever be justified by their works and obedience to the Law ?
No .
Or , Onely by Gods free grace , through faith in Christs righteousnesse ?
Yes .
16 Q.
What must a faithfull man do , when he hath again sinned and broken Gods Commandment after God hath justified him ?
16 A.
When a faithful man hath sinned h● must k returne to God by renewing his l repentance , and m faith in Christ .
k Hosea 1● 1. l 1 John 1.
9.
He● 4.
14 , 15 , 16.
May hee go on carelesly in sinne , and presume God will justifie him still though he repent not ?
No .
Or , Must he not returne to   God by renewing his repentance ●nd faith in Christ ?
Yes .
17 Q.
But how can a man ●ave pardon that sinneth againe and againe ?
17 A. Christ is still our n Advocate and Surety procuring us pardon o when we repent , and come to him by faith .
● 1.
John● .
● .
2. o Heb.
10.
21 , 22.
Is it not impossible there ●…ould be any pardon for such ?
No .
Or , ●● Christ still our Advocate and surety procuring 9● pardon when we repent and come to 〈…〉 by faith ?
Yes .
Questions and Answers tending to explain The Lords Prayer .
Question 1.
WH●… that we repent and beleeue , and keep● Gods Commandements .
A.
It is onely from Gods grace 〈…〉 Christ that we a repent , and b believe , and c keep Gods Commandments .
a 2 Tim.
2.
25.
Acts 5.
31. b Ephes.
2.
8.
Heb.
12.
2. e Heb.
8.
10.
John 15.
5.
Phil.
4.
13.
Is it altogether from our selves ?
No .
Or , Onely from Gods grace through Christ ?
Yes .
Or , Partly from God , and partly from our selves ?
No .
Or , From God , through any mediator besides Christ ?
No .
2 Q.
How doth God use to work repentance and faith in us ?
2 A.
God workes d repentance , and e faith in us by his Word , with which his f Spirit conveyeth his grace unto us .
d 2 Tim.
2.
25. e Rom.
17.
〈…〉 2 Cor.
3.
3.
●Pet.
1.
22.
Is it not by his word , with which his Spirit conveyeth his grace unto us ?
Yes .
Or , Vseth he to worke by his Spirit without his Word ?
No .
Or , Would the Word doe us any good without the Spirit ?
No .
3 Q.
How may we obtain grace from God when we finde our selves to want it ?
3 A.
God will have us to g pray to him for grace , as h also for all other good things , when we want them .
g Ezek.
36.
25 , & .
with 37. h Jer.
29.
11.
12.
Luke 11.
9 , 10.
13.
Will ●e not have us to pray to him for it ?
Yes .
Or , May we expect it without praying for it ?
No .
Or , May we expect any other good thing without prayer ?
No .
Or , Will God ●●ve us to pray to him also for all other good things when we want them ?
Yes .
4 Q.
What is Prayer ?
4.
A.
Prayer is the i making of our requests to God , by k powring out our hearts before him .
i Phi.
4.
6. k Psa.
62.
8.
Is it not the making our requests to God , by pouring out our hearts before him ?
Yes .
Or , Is the repeating of the beliefe a Prayer ?
No .
Or , Is the repeating of the ten Commandments a Prayer ?
No .
Or , Do we pray when we say over the words of any prayer without understanding ?
No .
Or , Without our hearts go a long with our tongues and lips ?
No .
5 Q.
To whom must we pray or may we pray ?
5.
A.
We must pray to l God alone , and none else .
l Psal.
65.
2.
Must we pray to God alone ?
Yes .
And , May we pray to none else ?
No .
Or , May we pray to Angels ?
No .
Or , To Saints in heaven ?
No .
Or , To the blessed Virgin ?
No .
6 Q.
In whose name must we pray , or may we pray ?
6 A.
We must pray in the m name of Christ alone , and n of none else , trusting only upon Him , for making our Prayers accepted .
m John .
16.
23. n Iohn 14.
6.
1.
Tim.
2.
5.
May we pray in our owne names , that is , trusting in our own righteousnesse ?
No .
Or , In the name of any Saint ?
No .
Or , Angel ?
No .
Or , Of the blessed Virgin ?
No .
Trusting in any of them , or any other meere creature , for accepta●●on of our prayers ?
No .
Or , Must we pray in the name of Christ alone ?
Yes .
Trusting upon him and none else , for making our prayers accepted ?
Yes .
7 Q.
What rule or direction have we for the making of our prayers ?
With what affections we should pray , and for what things ?
7 A.
The rule of our Prayers is o Gods Word , p specially the Lords Prayer , o Esa.
8.
20. p Mat.
6.
9 , &c. Luke 11.
2 , &c. Q.
What is that you call the Lords Prayer ?
Repeat it .
A.
Our Father , &c. Is not Gods Word to be our rule and direction ?
Yes .
And , Specially the Lords prayer , which Christ himselfe hath taught us ?
Yes .
Or , May we pray as we list ?
No .
Or , For what we list ?
No .
8 Q.
With what affections must we alwayes pray , according to the direction of the Lords Prayer ?
8 A. the Lords prayer directeth us to pray in faith , and humility , and charity , & thankfulnesse .
Must we not alwayes pray in faith , as coming to a father , and one who hath all power ?
Yes .
And , In humility , as to our heavenly Father , and the King of the whole world ?
Yes .
And , In charity for others , as for ourselves ?
Yes .
And , Forgiving , as we expect forgivenesse ?
Yes .
And , In thankfulnesse , as to him that ruleth all , and doth all for us ?
Yes .
Or , May any of these be altogether wanting , and yet our prayer acceptable ?
No .
9 Q.
What are we taught to pray for in the Lords Prayer , saying , Hallowed be thy Name ?
9 A.
When we say hallowed be thy name , we pray , that God may be infinitely honoured q above us and all creatures , and everlastingly glorified ● by us and all creatures .
q Psal.
115.
1 , 2.
&c. Psal.
103.
22.
It is not that God may be infinitely honoured above us and ●ll creatures ?
Yes .
And , Everlastingly glorified by us and all creatures ?
Yes .
Or , May we at any time take the honour of any thing wholly ●o ourselves ?
No .
Or , Match ourselves with God ●n any respect ?
No .
Or , Ascribe like honour in any respect to any creature that wee do to God ?
No .
Or , Be carelesse of glorifying God in some thing or other , at ●ome time or other ?
No .
And , Need wee trouble ourselves , if others neglect to glorifie God any way ?
Yes .
Or , When any thing is spoken or done to his dishonour , may we be carelesse of it ?
No .
10 Q.
What are wee taught to pray for , saying .
Thy Kingdome come ?
10 A.
When we say , Thy Kingdome come , we pray , that s Christ may reign throughout the World t by his word in despite of Satan and all other rebellious enemies .
s Ps.
110.
1 , 2. t ●Thes .
3.
1.
Is it not that Christ may reign throughout the VVorld by his Word ?
Yes .
And , That in despite of Satan , and all other rebellious enemies ?
Yes .
And , Is Gods Kingdome and Christs Kingdome all one ?
Yes .
Doth Christs Kingdome anywhere take place , where his Word beareth not the sway ?
No .
Or , Need we trouble ourselves , 〈…〉 Christ and his Word doe not   prevaile anywhere so long 〈…〉 o●● ourselves a●● 〈…〉 by it ?
Yes .
Or , When Satans kingdome prevaileth , and any other rebellious enemies of Christ , may wee 〈…〉 to see or hear● it ?
No .
11.
Q. Wh●● are wee 〈…〉 to pray for , saying , Thy will b●● done ?
11 A.
When 〈…〉 say , Thy will be done we pray that 〈…〉 God will may be fully ye●ded to , x not our ow● wils , y nor the lusts 〈…〉 men .
●Psal .
142.
1● x Matth.
26.
39.
42. y Psal.
140.
8.
1 Pet 4.
2 , 3.
Is it not that Gods will may bee fully yeilded to a● all times ?
Yes .
Or , May wee not sometime● stand upon having our own● wils ?
No .
Or , Grudge that we are forced to endure Gods will ?
No .
Or , Give way sometimes to the lusts of men contrarying Gods will ?
No .
And , Need wee trouble ourselves if Gods will be not done by 〈…〉 as we do it● ourselves ?
Yes .
Or , If others grudge to be forced to endure Gods will , may wee bee carelesse to see or heare it ?
No .
12 Q. W●●●●●● w●●●●●ght to pray for , saying Give ●●●●is ●●y o●● daily bread ?
12 A.
When wee say , Give us this day our daily bread , we begge all y needfull things for our bodily life and outward condition , with a 〈…〉 Doe wee not beg of God all needfull things for our bodily life and outward condition ?
Yes .
And , A blessing withall upon the things that are given us ?
Yes .
And , Freedome also from all   〈…〉 ●● our ●●●ward 〈…〉 ?
Yes .
sing o● them , and a freedome from all 〈…〉 y Prov.
30.
8.
●Psal .
●8 .
9. a Ps● 17.
8.
Or , i●●●re ●●ead the onely 〈…〉 we are ●llowed to 〈…〉 No .
13 Q.
What are we taught to 〈…〉 saying 〈…〉 .
13 A.
When wee say , Forgive us our ●rrespasses , wee beg or God ● never to require of us ourselves to suffer and satisfie for our c sins past , and to d assure us that hee will not .
b Psal.
143.
2. c Psal.
79.
8.
Psal.
25.
7. d Psal.
51.
12.
Doe wee not beg of God , never to require of us ourselves ●o suffer o● satisfie for our sinne● 〈…〉 ?
Yes .
And , Wi●… that ●…e will not ?
Yes .
Or , Are wee forgiven if God ●oe require of us ourselves , to suffer or satisfie for our sinnes ●ast ?
No .
Or , Vnlesse he accept the suffering and satisfaction of another , namely of Christ ?
No .
14 Q.
What are wee taught ●o pray for , saying , Lead us not into ●emptation ?
14 A.
When wee say , Lead us not into temptation , we beg of God that we may not meet with any e provocation to sin , and may have f a●● helps to grace .
e Prov.
30.
8 , 9.
Psal 141.
4. f Psal.
43.
3.
Psal.
119.
43.
Psal.
141.
5.
Doe we not beg of God that we may not meet with any pro●ocation to sin ?
Yes .
And , May also have all helps ●o grace ?
Yes .
Or , May we be so confident of ourselves as wee need not aske these things .
No .
15 Q.
What are we taught 〈…〉 pray for , saying , Deliver us from 〈…〉 ?
15 A.
When we say , Deliver us from evill , wee beg of God to be kept from g sin , specially Doe we not beg that we may ●e kept from sin ?
Yes .
And , Specially from living in sinne ?
Yes .
from the living in it ; and so from Satan and k Hell , having all things blessed to ou●l grace , and m salvation .
g Ioh.
17.
15.
Psal 19.
12 , 13.
●Psal .
119 ▪ 133. i Zach.
3.
2.
● .
●Tim .
1.
18. l Ioh.
17.
17. m Iohn●7 .
24.
And , To have all things bles●… to our grace and salvation ?
Yes .
And , So kept from Satan and Hell ?
Yes .
Or , Is any of this needlesse to be asked ?
No .
Or , May wee presume to live in sin , and yet thinke to escape Satan and Hell , and be saved ?
No .
Questions and Answers tending to explaine the Sacraments .
Question 1.
WHat other meanes , besides prayer , hath God appointed i● to use , to confirm● and increase our faith and grace ?
A.
To confirme and increase our faith and grace , God , besides prayer , hath appointed us to use his a word & b Sacraments .
a Col. 3.
16. b Marke 16.
16 Luke 22.
19 , 20.
Hath he not appointed us to ●se his Word and Sacraments ?
Yes .
Or , May we at any time wilingly forbeare the use of them without offence to God , and hurt ●o our selves ?
No .
2 Q.
How will God have us ●se his word , that it may doe us further good ?
2 A.
We are both to c read Gods Word , & d heare it e preached and f read , with g delight , h meeknesse , i faith , and a faithfull k desire to grow thereby .
e Iohn 5.
39.
Acts 17.
11 , 12. d 1 Thes.
5.
20. e 2 Tim.
4.
1 , 2. f Acts 13.
15. g Psal.
1.
2. h Iam.
1.
21.
●Heb .
42. k 1 Pet.
2.
2.
Is it enough onely to reade it , without hearing of it preached ?
No .
Or , To heare it onely preached , without reading of it ?
No .
Or , Without hearing it read ?
No .
Or , Will it doe us any good ●…ther way , unlesse wee use it with delight , meeknesse , faith , and ● faithfull desire to grow thereby ?
No .
3 Q.
How many Sacraments are ●…re appointed by Christ ?
3 A.
There are two Sacraments appointed by Christ , namely , Are there onely two , namely   Baptisme and the Lords Supper ?
Yes .
Baptisme , and the Lords 〈…〉 more .
l Matth.
28.
1● m ●Cor.
11.
23 , 24 , 25 Or , Are to ●re more then two ?
No .
O , ●●●ter ?
No .
4 Q.
What is a Sacrament ?
4.
A. Sacrament the applying an outward visible creature to our bodies as 〈…〉 signe , seal , and pledge from God of a ● like inward and spiritual grace to our soules n Gen. ●●●● .
Rom.
● 11.
●●Cor .
10.
16.
Is it not the applying of an outward visible creature to our bodies , as a signe , seale , or pledge from God of a like inward and spirituall grace to ou● soules ?
Yes .
Or , Is there a Sacrament where there is no outward visible signe ?
No .
Or , Where the outward creatures are not applyed to our bodies , but onely gazed on ?
No .
Or , Are the Sacraments bar● signes , without any spirituall grace to our soules offered by them ?
No   ● Q.
Who hath authority and power to ordaine a Sacrament ?
5.
A. p Christ ●●on● hath authority to command the use of any creature for a Sacrament , and q alone power to assure any r grace with i● .
p Ma● .
7.
7. q. Col. 2.
8 , 9 , 10 r John 1.
16 , 17.
Hath not Christ alone authority to command any such use of any creature for a Sacrament ?
Yes .
Or , Hath any man , or company of man any such authority ?
No .
And , Hath Christ alone power to assure any such grace with it ?
Yes .
Or , Can any man , or men of themselves promise it ?
No .
6.
Q.
What is baptisme outwardly in regard of the vi●●l● signe , or creature commanded to be a pli●●t to our bodies ?
6.
A. Baptisme outwardly is washing the body with s water b● dipping or sprinkling Is it washing the body with   water by dipping , or sprinkling the name of the Father ?
●● .
Yes .
●n the t name of the Father , and of the Son , and of the holy Ghost .
Iohn 3.
23. t Mat.
28 , 19.
Or , May not any other creature 〈…〉 for it 〈…〉 water ?
No .
And , Will sprinkling the 〈…〉 d●● it without dipping 〈…〉 it ?
Yes .
And , Will not other words do as well , where there is not all the three persons of the blessed Trinity named ?
No .
7 Q.
What is the inward and 〈…〉 grace sealed to the faithfull , ●…li●… ?
7 A.
The inward grace sealed to the faithfull in Baptisme , is the u vertue of Christs blood and of his Spirit , to the x was●ing away of sin , and y new birth to the life of grace .
u Rom.
6.
3 , 4. x Acts 22.
16. y Titus 3.
5.
〈…〉 of Christe 〈…〉 and of 〈…〉 to the washing awa● of sin and new ●…rth to the life of grace ?
Yes .
Or , Do any of the faithfull ●●o are baptized , mi●●e of this 〈…〉 ?
No .
Or , Do hypocri●es , though outwardly baptized , partake of his grace ?
No .
8.
Q.
How often is baptisme to 〈…〉 administred to any one party ?
No .
8.
A. Baptisme is to be administred to any one onely once , and no more , because as we can be borne but once naturally , so but once spiritually .
Must it be often administred 〈…〉 the same party ?
No .
Or , May it be if any desire it ?
No .
Or , Must it be to any one o●…●●ce and no more ?
Yes .
And , 〈…〉 it so because as we ●…n ●…t once naturally b●● once spiritually ?
Yes .
Q.
9.
How is it proved , th●… within the Ch●… ?
9.
A.
Children born within the Church are to be baptised because 〈…〉 a just proofe of it , th●…   children were wont to be circumcised by Gods command ?
Yes .
they were y wont be circumcised , a● because 〈…〉 they 〈…〉 within Gods .
Gov●…nant , and ●●●●ve 〈…〉 to the seal of it .
y G●● 17.
12.
● .
Gen. 17.
● 1 Cor.
7.
14.
Or , Is there any such difference between Circumcision and Baptisme , as for children to be admitted to the one and not to the other ?
No .
And , Is it not also a just proofe of it , because such children are within Gods Covenant , and so have right to the seale of it ?
Yes .
10.
Q.
Since nothing can be required of children when they are brought to Ba●●isme ; what is required of them afterward when they come to yeeres of discretion , in consideration that they have been baptized ?
10 A.
Children ba●…tized are ●ound wh●● they come to yeers 〈…〉 discretion , to practi●…a faith , 〈…〉 and obed●ence , and then th●● shall feel , the bene●… of their Baptism● a Gal.
3.
26. b. Ro● 6 : 3 , 4.
Are they not then bound to practise faith and obedience ?
Yes .
Or , Are they free from any such engagements , although their sureties that required baptisme for them did promise and vow it in their names ?
No .
And , Shall they feele any benefit of their Baptisme , when they come to yeares , without this ?
No .
Or , Faile , to feele it if they practise this ?
No .
11 Q.
What is the Lords Supper outwardly , in regard of the visible g●e or crea●●●● commanded to be applied to our bodies ?
11 A.
The Lor● Supper outwardly c both eating brea● and drinking wit● in remembrance 〈…〉 Christ and his de●… Is it both eating bread , and drinking wine , in remembrance of Christ , and his death for us ?
Yes .
Or , May we not onely eat   〈…〉 bread , and for beare to drink 〈…〉 wine ?
No .
for us .
c 1.
Cor.
11.
23.
24 , 25 , 26.
〈…〉 , After the ●…tration for 〈…〉 Sacrame●… it still bread ●hich we 〈…〉 and eate ?
Yes .
And , Wine which we drink ?
Yes .
Or , Is it substantially changed into the very body and blood of Christ ?
No .
And , Do● wee receive a right 〈…〉 receive the bread and wine ●nd forget Christ ?
No .
Or , 〈…〉 person , and 〈…〉 his death for us ?
No .
12.
Q.
What is the Lords Sup●… towardly in regard of the reward ●nd spirituall grace there offered 〈…〉 i● ?
12 A.
The spirituall grace in the Lords Supper is d Christs body & blood , e nourishing our souls by renewing pardon for sin past , and grace against sinne hereafter .
d 1 Cor.
10.
16. e Ioh.
6.
51 , 54 , 55 , 58.
Is it not Christs body and blood nourishing our soules by renewing pardon for sin past , and grace against sin hereafter ?
Yes .
Or , Is there onely a bare remembrance of Christs body and blood , without an effectuall par●aking of them by those that ●ome aright to receive them ?
No .
Or , Can the body and blood of Christ bee received by any without benefit to their soules ?
No .
And , They missing pardon for 〈…〉 past ?
No .
Or , Missing of some renewed grace against sin hereafter ?
No .
13.
Q.
Who doe partake of the ●…y and blood of Christ in the 〈…〉 Supper , and how is it re●… ?
13 A.
The body & blood of Christ in the Lords Supper is f only Is it onely received by the faithful , and onely by thei● faith ?
Yes .
received by the faithfull , and only b● their g faith .
f 〈…〉 11.
29. g 〈◊〉 6.
3 〈…〉 48.
54.
Or , Doe any else receive it though they eate the bread , and drink the wine ?
No .
Or , Doe the faithfull them selves receive it with their hands and mouthes ?
No .
14 Q.
How often is the Lord Supper to bee administred and received ?
14 A.
The Lords Supper is to be often administred , and received often by ever● Christian .
h 1 Cor.
2● 25 , 26 , 27 , 28.
Is it often to be administred ?
Yes .
Or , Seldome ?
No .
And , Must it be received often ?
Yes .
Or , Seldome ?
No .
Or , May any keepe away at their owne pleasure , and come onely when they lift ?
No .
Or , Are they excusable that refuse to come , because they have no leisure for worldly businesses ?
No .
Or , Because they have not repented of their sins ?
No .
Or , Because they are not in charity ?
No .
Or , Any such like excuse ?
No .
15 Q.
How must a man come to the Lords Supper ?
15.
A.
He that commeth to the Lord● Supper must i i exami● himself , or else he ea●eth and drinketh unworthily ; and so 〈◊〉 ignorant person 〈◊〉 come .
i 1 Cor.
11.
●● 28 , 29.
May a man come carelesly ; without preparing himselfe ?
No .
Or , Can a man prepare himself sufficiently unless he examin himself ?
No .
And , Doth not a man else eate and drink unworthily ?
Yes .
And , May any ignorant persons ,   whether children , or grown 〈…〉 come to the Lords Supper , 〈…〉 they ●n●●●ot how to examine them●… ?
No .
16 Q.
What is the sinne , ●nd danger of these t●●● eate and drinke ●● the Lords Supper unworthily ?
16.
A.
● They that eate and drink unworthily at the Lords Supper , are guilty of Christs body & blood , and eate and drinke damnation to themselves , if they repent not of it .
k 1 Cor.
11.
27 , 29 , 31 , 32.
Are● they ●●● guilty of the body and blood of Christ ?
Yes .
And , do they not eat and drink damnation to themselves if they repent not of it .
Yes .
Or , 〈…〉 to accuse them of such a sin●● No .
Or Is that too sort a punish them for such an offence ?
No .
17 A.
When a man commeth to the Lords Supper , the things he must examine himself about , are l repentance and m faith , & n thankfulnesse , and o charity : for a man is no Christian that is altogether without these .
l Luke 13.
3 , 5. m Iohn 3.
36. n Col. 3.
15 , 17. o Mat.
6.
15.
1 Cor.
10.
17.
17 Q.
What are the things 〈…〉 man must examine himselfe about , 〈…〉 to the Lords Supper ?
Are they not repentance and faith , and thankfulnesse , and charity ?
Yes .
Or , May a man come in his 〈◊〉 unrepented of ?
No .
Or , Without faith in Christ ?
No .
Or , Without thankfulnesse ●o Christ ?
No .
Or , Without charity to men ?
No .
Or , Is any man a christian that 〈◊〉 altogether without these ?
No .
18 Q. H●… a man examine himselfe about his repentance ●o , as hee may know hee doth ●…pent ?
18 A.
A man may know that he truly repenteth , when he seeth sin p so odious , and so q mischievous , as he Is it when he seeth sin so odious ●●● mis●●ievous as he resolveth   nothing shall make him willing to sin againe ?
Yes .
r resolveth nothing shall make him willing to sin again p. Ezek.
36 , 31. q Ro.
6.
11 r Esay 30.
22.
Ioh.
34 31 , 31.
Hos.
14.
38.
Or , Doth a man truly repent unlesse he see sin to be most odious and most mischievous ?
No .
Or , Vnlesse he resolve against all sin ?
No .
19 Q.
How may a man examine himselfe about his faith so , as to know he hath true faith in Christ ?
19 〈…〉 man may know hee hath tru●… faith in Christ , when s onely from his dea●… he looketh for pardon , and all good to h●… soule , and looking at that keepeth his soule from fainting utterly s Phil.
3.
7 , 8 , 9 , 10.
Is it not when he looketh for pardon and all good , to his soule onely from Christs death , and looking at that , keepeth his soule from fainting utterly ?
Yes .
Or , Doth he truly beleeve that ioyneth any creature with Christ in expectation of pardon and good to his soule ?
No .
Or , Whose spirit so fainteth as he looketh not at all for any good from Christ ?
No .
20 Q How may a man examine himselfe about his thankfulnes to Christ so , as he may know he is truly thankfull .
20 A.
A man may know he is truly thankfull to Christ when he esteemeth Christs love and u benefits above all others , and so desireth to x please Christ in all things .
t Eph.
3 17 , 18 , 19.
●Phil .
3.
8 x 2 Cor.
5 , 14 , 15.
Is it when he esteemeth Christs love and benefits above al others , and so desireth to please him in al things ?
Yes .
Or , Is he truly thankful that esteemeth the love of men or their benefits , more then Christs ?
No .
Or , Equall to them ?
No .
Or , Any benefits in temporall respects , equall to Christs ?
No .
Or , That is not moved by   Christs love and benefits to de●… please him in all things ?
No .
21 Q.
How may a man examine ●…selfe about his charity so , as he 〈…〉 know he hath true charity to●…d all men ?
21 A.
A man may know he hath true charity toward all men , when he loveth x every one , y even those that have wronged him , as he desires z God or * men should love him .
x James 2.
8 , 9. y Mat.
5.
43 , 44 , 45. z Math.
12.
* Mat.
7.
12.
1 Ioh.
3.
18 , 19.
Is it when he loveth every one , ●…en those that have wronged ●● , as he desireth God and men ●…uld love him ?
Yes .
Or , Hath he true charity that ●…ly loveth his friends who are ●…de to him ?
No .
Or , At the most those onely it wrong him not ?
No .
Or , Pretending to love even ●●e that wrong him , yet his ●●art , and words , and dealings , 〈◊〉 otherwise towards them , ●…en he desireth from God and ●●th men as love him ?
No .
FINIS .
Notes, typically marginal, from the original text Notes for div A70809e-180 I II III.
1 2 3 4 IV 1 2 3 4 5 6 Esay 12.
9 Esay 54.
13.
Ier.
31.
34 Heb.
8.
11 Ephes.
4.
43.
An explication of the Creed, the Ten Commandments, and the Lord's Prayer with the addition of some forms of prayer / by John Rawlet ... Rawlet, John, 1642-1686.
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eng Ten commandments -Early works to 1800.
Lord's prayer -Early works to 1800.
Apostles' Creed -Early works to 1800.
Prayers -Early works to 1800.
2004-03 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 John Latta Sampled and proofread 2004-05 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion AN EXPLICATION OF THE CREED THE Ten Commandments , AND THE LORDS PRAYER WITH The Addition of some Forms of Prayer .
By Iohn Rawlet , Minister of t●● Gospel at Wiggin in Lancashire London , Printed for Iohn Sims , at the Ki●●● Head at Sweeting's Alley End in Cornhill , next house to the Royal Exchange , 1672.
TO THE READER .
IT might justly appear ridiculous to make a large Preface to this little paper .
The design of it is easily known at the first sight , to render the chief Heads of our Religion plain and easie to the young and ignorant .
And this I hope , is an attempt of that nature as needs no great Apologie , except on this account , that it comes after there hath been so much done to the same purpose already , and that so sufficiently , as might seem to render all future undertakings of this nature wholly needless .
But to this let it suffice to answer , that what I have here drawn up was intended for my own private use , for which I could not find any of those Expositions I light on , ( though otherwise in their kinds very excellent , and to some of which I have been much beholden ) in all circumstances so suited as I desired .
And they moreover for whose sake this was chiefly designed , had not those other helps of this nature at hand , nor could I so easily procure the same for them as I can this .
What is here done is in subserviency to that Catechisme which our Church recommends to the younger sort : that by a plain and fuller explication of the principles contained in it , the use thereof might be rendred more profitable to the learners .
And for this I had the judgment and authority of the Right Reverend my Diocesan encouraging me hereto , that none may accuse me of boldness in this undertaking .
Some perhaps may wonder that I observe no more proportion in explicating the Articles of the Creed , whilst I am so large on some , and on others very brief .
But for this I thought I had sufficient reason , when I considered , that about some of them ( as particularly that of Believing in Jesus Christ ) there have been many hot disputes , and some dangerous mistakes , of which there are still some popular Books and Sermons too full , notwithstanding all the endeavours of many excellent Divines for their removal .
That which I have herein sincerely aimed at , is onely to represent the Gospel in its native plainness and simplicity , that the Text might not be spoiled by a dark Comment , as too oft it is , whilst easie and obvious truths are obscur'd with hard words , and with such subtil notions and distinctions , that if the Salvation of Common people lay upon the understanding of them , their case were hard .
In the explication of some other Articles , ( as especially that of the Catholick Church ) I have consulted the particular necessity and danger of that people , amongst whom at present the providence of God hath cast my lot .
And to this I was the rather inclined , as finding not long since in some of their hands an exposition of the Creed by a Popish Author , wherein he endeavours , though with miserable success , to shelter some of the prime novelties and falshoods of Popery under the Articles of the common Christian Faith.
And under that head of the Catholick Church would fain perswade us , that the Roman Church and the Catholick are of equal signification and extent .
In order whereto , with their usual cunning , he jumbles I can't tell how many things together , and asks his Scholar how he can prove that St. Peter was Head of the Church , and the Bishops of Rome his Successors in this power and dignity .
And the Proof is only from those two Texts , which they so commonly press to this purpose .
Joh.
the last , 15 , 16 , 17.
Mat.
16.
18.
The insufficiencie of which Allegations for that end they produce them , hath an hundred times over been shewn them ; whilst from Christs command , in the former place , to St. Peter to feed his flock , that is , to be diligent in preaching to them the Gospel , they would infer his power over the whole Church , because forsooth thereis mention made both of Lambs and Sheep .
And the title given him in the latter place ( supposing it to be spoke rather of his person than consession ) is no more than what we find bestowed on the other Apostles , Eph.
2.
20.
Rev.
21.
14.
But all this while , here 's not a syllable of his establishment in the Bishoprick of Rome , nor of any power over the universal Church to be derived from him to his successours in that Sex ; nor yet will they ever be able to shew , why this power ( if any such there had been ) should not rather be confer'd upon the Sex of Antioch , whereof they grant him to have been Bishop , before he was at Rome .
On such meer uncertainties do depend the great Articles of the Romish faith .
But these things 't is needless here to repeat ; only I shall desire any man that is impartial to let his own conscience judge , whether the definition I have afterward given of atrue Catholick Christian , That he is one who sincerely believes the doctrines , and obeys the precepts of Jesus Christ , be not far more agreeable to Scripture and reason , than that which Popish Authors give , whilst they would have it essential to a Christian to be subctej to the Bishop of Rome .
And Ineed not suggest to the judicious , how considerably the Popish Cause is weakned by this single conclusion , That a man may be a true Catholick Christian , ( as I have before defined him ) and so be saved , without being subject to the Pope .
For if this once be granted ( as needs it must , if Scripture and Reason may be of any force in the dispute ) then it plainly appears , that all their loud talk about the Infallibility of the Church , the Authority of the Church , no salvation is to be had out of the Church , &c. is nothing else but empty noise : And a company of Quakers or any other Sectaries , if they were got but good store of them together , might talk just at the same rate , and with much-what the same reason ; whilst they arrogate all those things to their own party , which are spoke of the Universal Church of Christ , if not more than we find ascribed even to this .
Yea , and grant that the Church of Rome were a sound part of this universal Church , yet still'tis but a part , and therefore could not , with any pretence of reason , lay claim to those promises and priviledges which pertain to the whole Church , any more than any other part equally sound might do .
But this is not a place to discourse these matters at large .
One thing more I cannot but mention , which I observed in the forenamed Popish Treatise , viz.
the Authors endeavour to prove the lawfuless of praying to Saints , and that from Gen. 48.
16.
Where Iacob blessing Iosephs children , saith , Let my name be named on them , and the name of my Fathers Abraham and Isaac .
Here for named he renders it invocated ( which makes nothing for his advantage , since even thus it is not invocated by but on them ) and thence would fain perswade his Readers , that Jacob here exhorts his Sons to pray to him when dead , and to their forefathers .
Though I can hardly think this Author himself was so perswaded , but offerred as much violence to his conscience as to the Text , when he alledged it as a proof of that , to which it hath not the least reference : being spoke onely of his taking Ephraim and Manasseh into the number of his Sons , according to ver .
5. of that Chap.
and so they were afterwards reckoned with the rest , as Heads of their respective Tribes .
( Is it any wonder , by the way , if this sort of men have such a low esteem of Scripture , when they can have no more service from it at their greatest needs ? )
Upon this occasion it was , that before the Exposition of the Lords Prayer , I have in an Answer or two shewn , to whom it is we ought to direct our prayers , viz.
to God onely through Jesus Christ , of which I have there , I hope , given sufficient evidence .
So plain and justifiable is the doctrine and practice of our Church , in this and all other matters of moment in controversie betwixt us and the Church of Rome , they themselves not daring to disapprove of what we doe , whilst we justly reject and sufficiently disprove their additions to Christianity , wherewith they have loaded and corrupted it .
Throughout the explication of the Creed ( there being seldome any need under the other Heads ) I have been careful to annex Scripture-Proofs to all those points , which might in the least seem to need them , and were capable of that way of Proof .
In the end I have added two Forms of prayer , useful for families that have no better helps : two also for the younger sort ; together with two graces to be used before and after meat .
In the drawing up of which I have been so careful , that I hope there lies no considerable objection against the matter of them : And then , as for those who think a Form it self unlawful , I shall not stand to concern my self with their objections or censure .
May but these weak endeavours conduce any thing to the promoting of the knowledge and practice of that Doctrine which is according to Godliness , that is , of our Christian Religion , all whose doctrines and Precepts , are every way sitted to make men godly here , and blessed hereafter , I shall then have my end , and let God have the praise .
AN EXPLICATION OF THE CREED .
Q.
SInce by your Baptism you have taken upon you the profession of Christianity , what is required of you to make good this profession ?
A. I must believe all that God by Jesus Christ hath revealed , and do all that he hath commanded .
Q.
What brief Summary have you of the Christian Faith ?
A.
The Creed commonly called the Apostles .
Q. Rehearse the Articles of your Creed .
A. I believe in God the Father Almighty , maker of heaven and earth ▪ and in Jesus Christ his onely Son our Lord , who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried , he descended into hell , the third day he rose again from the dead , he ascended into heaven , sitteth on the right hand of God the Father Almighty : from thence he shall come to judg the quick and the dead .
I believe in the Holy-Ghost , the holy Catholick Church , the communion of Saints , the Forgiveness of Sins , the Resurrection of the Body , and the life everlasting .
Amen .
Q.
What mean you by saying you believe in God , & c ?
A. I believe there is one first and most glorious Being , without beginning or end ; the Maker of all things , who is infinite in wisdom , power , goodness , and all perfections .
Q.
What reason have you to believe there is such a Being , since you cannot see him ?
A.
Because I see those things which can come from no other cause .
Q.
What be those ?
A.
This great world , and all the Creatures in it , which arè made and governed in so wonderful a manner .
Q.
How was the world made ?
A.
Out of nothing , by the word of God , in the space of six days .
Q.
Are there more Gods than one ?
A.
No , there is but one .
Q.
Why do you call God Father ?
A.
Principally as he is the Father of our Lord Jesus Christ , in a peculiar and unspeakable manner .
Q.
Have you any other reason ?
A.
Yes , as also he is the Father of Spirits , both Angels and men , and especially of those who love and serve him as dear children .
Q.
What mean you by saying God is Almighty ?
A. I thereby mean that God hath power to do all things that contradict not his wisdome and goodness ; and hath right and authority to dispose of all things as he pleaseth .
Q.
How is Iesus Christ the Son of God ?
A.
As he was begotten by the Father before all worlds , in a manner peculiar to himself alone , and by us not to be declared or understood .
Q.
What do you apprehend of Christ by this eternal generation .
A.
That he is true God , one with the Father , being the Second person of the blessed Trinity .
Q.
But is he not man as well as God ?
A.
Yes , he is both God and man in one person , the humane nature being united to his Divine person .
Q.
How did the Son of God become man ?
A.
He was conceived by the Holy Ghost , in the womb of the Virgin Mary , and in this respect also he is styled the Son of God.
Q. Wherefore was this wonderful conception ?
A.
One reason was , that he might be pure from all sin , wherewith the nature of others is polluted .
Q.
Why should so glorious a person stoop solow as to become man ?
A.
That he might be fit to obtain Redemption and salvation for mankind .
Q.
What is signified by his names Jesus and Christ ?
A. Iesus signifies Saviour , and Christ Anointed , to let us understand that he is anointed or set apart to be our Saviour and Redeemer .
Q.
How came man to stand in need of a Redeemer ?
A.
By reason of that sinful and miserable estate into which he fell .
Q.
How came sin and misery first into the world ?
A.
By the disobedience of our first Parents Adam and Eve.
Q.
In what estate were they created ?
A.
In an holy and happy estate .
Q.
What was the particular Sin by which they fell ?
A.
Their eating of the fruit of a certain tree in the Garden of Eden , of which God had commanded them not to eat , called the Tree of knowledge of good and evil .
Q.
What mischief did this their sin and fall bring upon us ?
A.
By one mans disobedience many were made sinners , and the Fountain being unclean , so are the streams .
Q.
And what is our danger by reason of this our sinful condition ?
A.
We are liable to the wrath of God and to whatever miseries it shall please him to inflict , either here or for ever hereafter .
Q.
What then did Christ intend in becoming the Redeemer of mankind .
A.
To deliver men from under the guilt and power of sin , and to save them from misery , and restore them to the love and favour of God.
Q.
How did he bring to pass this great work ?
A.
Becoming man , he lived a most holy and afflicted life , by his doctrine and example shewing to men their duty ; and died a shameful , painful death upon the Cross , that he might purchase for us pardon of sin , with grace to heal our natures and sit us for glory ▪ Q.
By whom was Christ put to death ?
A.
Through the malice and procurement of the Iews , he was condemned to be crucified by Pontius Pilate a Roman Governour , the Iews being then in subjection to the Romans .
Q.
But why did God spare man who had sinned , and lay such sufferings on his innocent and beloved Son ?
A.
Because by this means he discovered his infinite mercy to mankind , and yet in a way that gave great honour to his justice , an atonement being made for sin , and a ransome paid that the sinner might be redeemed .
Q.
How is it for the honour of God not to pardon sin without an Atonement ?
A.
When God had made a law and threatned misery to the transgressours , if he had given no testimony of his displeasure upon the transgression of it , the world would have been apt to call his wisdome and holiness in question , to slight his authority , and be more bold to sin against him .
Q.
How then do the sufferings of Christ vindicate the holiness and justice of God ?
A.
In that they do fully discover the horrid evil of sin , and the holiness and justice of God in his hatred of it , who would grant no pardon without the death of so glorious a person .
Q.
What is the proper effect of this Consideration ?
A.
To make men sensible of their danger , and humbled for their sins , and thereupon to hate and forsake them .
Q.
How doth the death of Christ engage us to Repentance and Obedience ?
A.
The infinite love of God and the Redeemer herein revealed is apt to make men love so good a God , and to be careful to please him .
Q.
What farther motive doth it afford hereto ?
A.
The consideration of what Christ himself suffered , for our sakes only , may assure us that dreadful vengeance will fall upon all those who reject this Saviour , and must in their own persons suffer for their sins ; which consideration may well work upon all that love themselves to forsake their sins .
Q.
For whom did Christ die ?
A. Christ died for all men , that they might be saved upon condition of their believing in him : and so he is Lord of all , as having bought them with his blood , and hath full power of ruling , judging and disposing of them .
Q.
But who shall be actually saved by Christ ?
A.
Only they , who upon hearing the Gospel , perform the condition therein required , of Believing in him .
Q.
What plainly is meant by this Believing in Christ , which is of so great necessity to our salvation ?
A. Hereby is meant that we must so effectually believe that Jesus Christ is the Son of God , and Saviour of the world , as to become heartily willing to be saved by him , in the way appointed in his Gospel .
Q.
What way hath he appointed in the Gospel for our obtaining of salvation ?
A.
That we should unfeignedly repent us of all our sins , obey his commands , imitate his example , and for his sake alone hope for mercy and salvation from the free grace of God.
Q.
Is it not enough then for our salvation , to believe that our sins shall be pardoned , and to rely upon Christ for this pardon ?
A.
No , for unless we forsake our sins , all our confidence and reliance upon Christ is but sond presumption ▪ since he is the Author of eternal salvation onely to those that obey him .
Q.
What then are Obedience and Holiness as necessary as Faith ?
A.
Yes , they are absolutely necessary , since without holiness we shall never see God , nor can we be put into a state of justification , but by that faith , which , if life be continued , will certainly produce obedience .
Q.
When may a man be said to be in a state of justification ?
A.
When he is so far brought into the favour of God , that , according to the rule and tenour of the Gospel , if he should die in that estate , he should not be condemn'd for his sins .
Q.
And is there any thing beside a reliance on Christs merits necessary to put us at first into this state of justification ?
A.
Yes , there is also required of us Repentance for sin , with a sincere resolution to lead an holy life , which is as necessarily included in a right reliance on Christ , as a resolution to follow the directions of a Physician is included in our relying on him for our recovery .
Q.
Are we then to account obedience the meritorious cause of our justification ?
A.
No , by no means , nor Faith neither ; for that is to be ascrib'd purely to the sufferings of Christ ; only our dependance upon him and resolution to obey him ( both which do ever follow upon a true faith ) are required as the condition of this our justification .
Q.
What more is required of us to continue us in this state , and that we may be justified and saved at the day of judgment ?
A.
Even the actual performance of these resolutions , in living an holy life , and persevering therein to the end , is the necessary condition of our continuance in Gods favour , and of our compleat justification and salvation at the last day .
Q.
What mean you by that Phrase that Christ descended into Hell ?
A. I thereby understand his remaining under the power of death , his soul being all this while in an invisible state , as the souls of dead men are .
Q.
How long did he thus remain under the power of death ?
A. Till the third day , on which he rose again from the dead .
Q.
How long did he remain on earth after his Resurrection ?
A. Fourty days only , to give assurance of his Resurrection , and to instruct his Disciples ; after which , he ascended into the highest heavens .
Q.
What mean you by his sitting at the right hand of God ?
A.
His being exal ed as Mediatour to divine dominion and glory , all things being delivered into his hands by the Father .
Q.
When will he fully manifest and declare his power ?
A.
When at the last day he shall come in power and glory to judge the world .
Q.
Who are the quick and the dead ?
A.
All that shall then be found alive , and all that had been dead before .
Q.
For what are they to be judg'd ?
A.
For all actions done in the body , whether good or bad , open or secret .
Q.
For what end must there be this future judgment ?
A.
That God , the righteous governour of the world , may be glorified in his condemning and punishing the wicked , in his justifying and rewarding the righteous .
Q.
Who is the Holy ghost ?
A.
The third person of the sacred Trinity , proceding from the Father and the Son , being one God with the Father and the Son.
Q.
Why is the Divine Spirit called Holy ?
A.
Not only as he is holy in himself , but also as it is his peculiar office to make men holy .
Q.
What hath he done , or still continues to do toward the making men holy ?
A.
He hath revealed the will of God in the holy Scriptures , and carries on the interest and design of Christ in the world , by turning mens hearts from the world to God , from sin to holiness .
Q.
For what reasons do you believe that the holy Scripture was wrote by men inspired by the Holy ghost ?
A.
Because the Doctrines of it are so worthy of God , and have the confirmation of such miracles .
Q.
Is the will of God perfectly revealed in Scripture ?
A.
God hath so perfectly revealed his will and our duty therein , that nothing ought to be required of us , either to be believed or practised , as necessary to salvation , which is not plainly contained in this his holy word .
Q.
Are there not some Traditions as needful as the Scripture , and of equal value with it ?
A.
We need no Traditions beside the Scripture : but the Tradition or delivery of Christian Religion , and the Holy Scriptures , from one generation to another , ever since the time of Christ and his Apostles , gives us great assurance of their truth , and helps us to judge what books belong to the Canon of Scripture , and what do not .
Q.
How does the Holy Ghost carry on the work of Christ upon the souls of men ?
A.
By enlightning their minds to discern the vanity of the world and the evil of sin , and thereby enclining them to come to Christ , that through him , they may be reconciled to God , and made happy in his love .
Q.
How does the Spirit work these ●ffects upon the Soul ?
A.
By opening our hearts to attend to the word , wherein our duty with the motives to it is revealed , and by keeping the truths thereof upon our minds till they become effectual to our conversion ; though the way of its working cannot be distinctly told .
Q.
Can a man be saved without the help of the Spirit ?
A.
No , for if any man have not the Spirit of Christ , he is none of his .
Q.
To what end is the spirit so necessary ?
A.
Both to implant grace in our hearts , and to confirm and encrease the same ; to comfort and guide us , to strengthen us against temptations , and to help us in the performance of all duties .
Q.
To whom do we owe the praise of any good thing wrought in us or performed by us ?
A.
To the Spirit of God , who works in us both to will and to do .
Q.
But where lies the fault , if men live all their days in sin , and are never converted and brought home to God ?
A.
Wholly on themselves and not on God in the least .
Q.
But how can that be ?
since his Spirit alone can sanctify them , can they help it if they are not sanctified ?
A.
Yes , for by their sloth and wilfulness they grieve the good Spirit of God and hinder his workings ; and by their not improving that grace they have already received , are themselves the cause why they receive no more .
Q.
Is there then any thing to be done by us , in order to our own conversion and salvation ?
A.
Yes , for God commands us to work out our own salvation .
Q.
What is it that we are to do ?
A.
We must hear and read the word of God , and consider of it ; examine our hearts and keep continual watch over our ways , and earnestly beg of God his holy Spirit , to enable us to do what he requires of us .
Q.
What do you mean when you say you believe the Holy Catholick Church ?
A. I do hereby profess to believe , that Jesus Christ hath a Church upon earth , made up of all his true and living members , which may be called that Body whereof he is the Head.
Q.
Is there not some one Person here in earth , appointed to be visible head over this Universal Church , who is to be held Christs Vicar on Earth ?
A.
We read of no such thing in Scripture , and therefore have no reason to believe it ; but under Christ , Princes and Pastours are the Heads and Governours in their respective dominions and Churches .
Q.
Why is this Church called holy ?
A.
Because the members thereof are separated from the rest of the world , dedicated to God , and engaged to holiness in heart and life .
Q.
Who are they that belong to this Church ?
A.
As to outward appearance , all such who are baptized into the name of Chri●t , and do credibly profess their belief of the Gospel and their resolution to obey it .
Q.
Who are the true and living members of this Church ?
A.
Such whose belief and life is agreeable to their profession .
Q.
Why is it called the Catholique or Universal Church ?
A.
To shew that it is not confin'd to any particular place or nation , as the Church of the Jews was , but is spread abroad over the face of the earth .
Q.
Is it proper then to give the name of Catholick onely to those who are of this or that particular Church or Sect ?
A.
No , not at all , but very unreasonable .
Q.
How is it then that some say , that the Church of Rome is the Catholique Church ?
A.
There is neither sense nor charity in it , since it is as much as to say , that one part ( and a bad one too ) is the whole ; and that no man can be a true Christian , except he be of the Church of Rome .
Q.
Are not all Christians in the world bound to be subject to the Church of Rome ?
A.
No , not though it should be Reformed , any more than they are bound to be subject to the Church of England or Scotland , which are but parts of the Universal Church ; And many good Christians there were in the world , before there was a Church at Rome , and many have been since , who perhaps never heard of any such place .
Q.
Is it not all one then to be Papists and Catholicks ?
A.
Upon no account , since Papists ( how many so ever they be ) are but a particular Sect of Christians , as Anabaptists or Quakers are , and a Sect that hath done a world of mischief to the Church of God , by their dangerous innovations , both in opinion and practice .
Q.
Who then is properly and truly a Catholick Christian ?
A.
He that heartily believes all that Jesus Christ hath revealed , and sincerely endeavours to do all that he hath commanded , is the true Catholick , of what Church or nation soever he be .
Q.
What is one of the best signs of such a true Catholick ?
A.
To have a great deal of charity for all his fellow Christians , though they are not in all things of the same opinion with himself .
Q.
And does that sign agree to that Sect who absurdly call themselvos Romane Catholicks ?
A.
Less than to any other Sect whatever , for they are bound by the definitions of Popes & Councils ( which if they contradict , they cannot be Papists ) to judge all men damn'd that are not of their Sect , thereby condemning many millions of Christians far better than themselves ; which horrid uncharitableness , is enough to keep wise men from amongst them .
Q.
Are the Churches which be reformed from Popish innovations parts of the Catholick Church of Christ ?
A.
Yes , and the best and soundest parts thereof , agreeing in all matters of substance , with the Church of Christ in all ages and nations of the world .
Q.
How prove you that ?
A.
In that these reformed Churches ( as particularly our Church of England ) do profess to hold nothing as necessary to salvation , which is not contained in the holy Scriptures ; which same Scriptures are received and believ'd by all other Christian Churches , who do thereby approve of all that we hold as necessary .
Q.
But why did these reformed Churches at first depart from Communion with the Church of Rome ?
A.
Because the Romish Church imposed such new fangled doctrines and practises , as were plainly contrary to the word of God ; and therefore it was in those things to be departed from , by all those who would conform themselves to the ancient Church , as it was settled by Christ and his Apostles .
Q.
What mean you by Communion of Saints ?
A.
That Communion which Saints have with God , and Christ their Head , by partaking of his Holy Spirit ; and with one another in their mutual likeness and love , and in their assembling together for the worship of God.
Q.
What mean you by saying you believe the Forgiveness of Sins ?
A. I hereby profess to believe , that they who repent of their sins , trust in and obey the Lord Jesus , shall , for his sake , find God so gracious to them , as to free them from that condemnation and punishment to which their sins made them liable .
Q.
What mean you by Resurrection of the Body ?
A. I hereby profess to believe , that at the last day , God will raise up all that were dead , and change those that are then alive , and that they shall appear before the Judgment-Seat of Christ.
Q.
What mean you by Life everlasting ?
A. I do hereby profess my belief of a future state after this life , wherein the Righteous shall enjoy everlasting happiness , and the wicked shall be sentenced into everlasting torments .
Q.
But does it not seem very harsh to think , that God should punish any the worst of sinners with everlasting torments ?
A.
No , not when we consider what graciou terms were proposed to them , for their obtaining of glory , and escaping of this misery ; and how they themselves did wilfully refuse the offers of grace , when they knew this misery would follow upon that refusal .
Q.
What then is safest for us all to do in this case ?
A.
So to believe and fear these terrible threatnings of Christ , as to take the only sure way to escape them , by obeying his commands ; rather than to quarrel with them , or presume they will prove false .
So much for the Articles of your Belief .
HAve you also a brief Summary of the whole duty of man in reference to is practice ?
A.
Yes , the ten commandments .
Q. Rehearse the first .
A. I am the Lord thy God , which brought the out of the land of AEgypt , out of the house of bondage .
Thou shalt have no other Gods before me .
Q.
What learn you from the first commandment and the Preface set before it ?
A. I hence learn , that we are bound to acknowledge that God , who is our Maker , Owner , and the giver of all our mercies , to be the only true and living God , and to behave our selves toward him accordingly .
Q.
How doth it beseem us creatures to behave our selves toward this our God ?
A.
We are bound to love him with our highest love , to put our whole confidence in him ; to reverence , admire and rejoyce in him ; to pray to him and praise him ; to obey all his commands without grudging , and to submit to all his providences without murmuring or repining .
Q.
Which is the second Commandment ?
A. Thou shalt not make to thy self any graven Image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , nor serve them , for I the Lord thy God am a jealous God , visiting the iniquity of the Fathers upon the Children , unto the third and fourth Generation of them that hate me , and shewing mercy unto thousands of them that love me and keep my commandments .
Q.
What are we taught in the second Commandment ?
A.
The second Commandment teacheth us to worship God according to his own appointment , and to take special heed that we make not any image or picture of him ; nor give religious worship to an Image , upon any pretence whatsoever .
Q.
What reason do you find given for the engaging our obedience to this Command ?
A.
The reason here given is , that God is a jealous God , who therefore will not suffer himself to be dishonoured , by mens making and worshipping any thing as an Image of him , but will severely punish such idolaters and their posterity ; whilst the true lovers and worshippers of him shall be plenteously rewarded , even to many generations .
Q.
What other reason do you find given in the repetition of the Law ?
Deut.
4.
12 , 15 , 16.
&c. A.
We there find this farther added , that when God spake to the children of Israel , they only heard a voice , but saw no similitude , ( or bodily shape ) and therefore it is unreasonable to make any image or resemblance of him .
Q.
How ought we then to conceive of God when we worship him ?
A.
We ought not to conceive of him under any bodily shape , but as a spiritual Being , infinitely wise and powerful , holy , just and good ; who fills both heaven and earth with his presence , and in his essence is unsearchable .
Q.
What is the third commandment ?
A. Thou shalt not take the name of the Lord thy God in vain , for the Lord will not hold him guiltless that taketh his name in vain .
Q.
What are we taught in the third Commandment ?
A.
The third Commandment enjoyns us to have so great reverence for God , as not to take his name in vain .
Q.
Who are they that take Gods name in vain ?
A.
Chiefly they who dare swear falsly by the name of God , and they also who in their passion or ordinary discourse , break forth into swearing .
Q.
What Rule hath Christ given for our ordinary communication , that we may avoid swearing ?
A.
That we should barely affirm or deny a thing , using yes or no , or the like expressions , without oaths or imprecations .
Q.
Is it enough to justifie these common oaths , that some men will not ( as is pretended ) believe others , except they swear .
A.
No , this is but a vain excuse , since sober and good men are easily believed on their bare word , and common swearers are seldome thought to make conscience even of what they swear .
Q.
Is it not enough to justifie these oaths , that what is sworn is truth ?
A.
No , for an oath must be taken only when we are lawfully called thereto , in some weighty case which cannot otherwise be well determined .
Q.
Who else may be said to take the name of God in vain ?
A.
They who are careless and irreverent in the worship of God , and they who upon every light occasion cry out , oh God , or oh Lord , when they have no sense nor thought of that glorious Majesty , whose sacred name they rashly mention .
Q.
What reason is urged to keep us from this sin ?
A.
The consideration of that vengeance , which , sooner or later , God will certainly execute upon those who are guilty of this profaneness and contempt of his Majesty .
Q.
What is the fourth Commandment ?
A.
Remember the Sabboth day to keep it holy ; six days shalt thou labour , and do all thy work , but the seventh day is the Sabboth of the Lord thy God ; in it thou shalt not do any work , thou , nor thy Son , nor thy daughter , thy man-servant nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the Lord made heaven and earth , the Sea , and all that in them is , and rested the seventh day , wherefore the Lord blessed the Sabboth day , and hallowed it .
Q.
What are you taught in the fourth Commandment ?
A.
The fourth Commandment teacheth us that it is our duty to set apart one day in seven , for the solemn worship and service of God.
Q.
What reason is here mentioned for the enforcing this Command ?
A.
Gods allowance of six days in the week for our worldly employments , and his own example in resting on the seventh , when he had made the world in six days before .
Q.
Which day in the seven did the Jews keep their Sabboth ?
A.
They kept the seventh day , which we now call Saturday .
Q.
Why do we Christians keep the first day of the week ?
A.
In remembrance of our redemption wrought by the Lord Jesus , especially of his Resurrection , which was upon the first day of the week .
Q.
What warrant have we for so doing ?
A.
The example of the Apostles and primitive Christians recorded in Scripture , where this day is styled the Lords day ; the practice of the Church of God in all ages since ; as also the custom of our own Church , and the commands of our Rulers both in Church and State.
Q.
How ought we to spend the Lords day ?
A.
In the worship and Service of God , both publick and private ; especially in meditating on and praising him for his works of Creation and Redemption .
Q.
Are there no works lawful on this day ?
A.
Yes , works of necessity and mercy , whether to man or beast , but we ought to abstain from such employments and recreations , as either prevent the duties of this day , or else hinder our due profiting by them .
Q.
What is to be done in private , that we may best profit by the publick service of this day ?
A.
We ought by prayer and serious consideration to prepare our selves before-hand for the publick worship of God ; and when we come home , to meditate on what we have heard ; and Masters of Families ought to pray with and instruct those that are under their charge .
Q.
Who are they then that do not remember this day to keep it holy , but profane it ?
A.
They , who , without any necessity , take journeys , or follow their employments on this day , or else spend the same in idleness and pleasure ; neglecting the service of God in publick , or in their Family , accounting it a burden to spend a day in works of Piety and devotion .
Thus much of the Commandments of the first Table , which enjoyn the duties we owe more immediately to God.
Now follow those of the second Table , which respect our duty to man.
What is the fifth Commandment ?
A. Honour thy Father and thy Mother , that thy days may be long upon the Land which the Lord thy God giveth thee .
Q.
What are we taught in the fifth Commandment ?
A.
The fifth Commandment teacheth us to honour our Parents , obeying all their lawful commands , succouring and maintaining them , if they stand in need of our help .
Q.
Are there none beside our natural Parents to whom we owe obedience ?
A.
Yes , we are also bound to reverence and obey all those , who , by their place and power , may well be called our Parents , to wit , the civil Magistrate and our Spiritual Pastours and Teachers .
Servants must be subject to their Masters , shewing all diligence and faithfulness , and we must give due honour and respect to all those who are in any regard our Superiours .
Q.
What promise is made to those who keep this Commandment ?
A.
A promise of long life and prosperity , so far as God shall see it for their good .
Q.
What reason may be given why this promise was made peculiarly to the keeping of this Command ?
A.
Because obedience and Subjection , both in families and kingdomes , ordinarily produce that peace and quietness , which tends very much to our happiness even in this world .
Q.
What is the sixth Commandment ?
A. Thou shalt not kill .
Q.
What is forbidden in this Commandment ?
A.
The murdering of our selves , or any other person .
Q.
Is it sufficient , if we abstain only from murder ?
A.
No , but we moreover ought to abstain from all rash anger , inward malice and revenge , from railing and provoking language , from quarrelling and fighting .
Q.
But what if others shall injure us in word or deed , may we not return the like to them ?
A.
No , but we must bless them who curse us , do good to them that hate us , forgive and love our very enemies , that so we may overcome evil with good .
Q.
Is there then no way of seeking our own right when we are injured and abused ?
A.
Yes , by just and lawful means we may seek our right , but without any malice or revenge in our hearts .
Q.
Is there any case wherein the taking away of a mans life may be allowed ?
A.
Yes , in execution of publick justice upon malefactours ; in a lawful war , or when we are constrained to it in the just defence of our own lives .
Q.
Who may be said to break this Command by taking away their own lives ?
A.
Not only they who lay violent hands on themselves , but all those who by immoderate eating and drinking , or any such wicked and wilful course , destroy their health , and so shorten their days .
Q.
What is the seventh Commandment ?
A. Thou shalt not commit adultery .
Q.
What is forbidden in the seventh Commandment ?
A.
The seventh Commandment forbiddeth adultery and fornication , with all the occasions and beginnings of these sins .
Q.
From what particularly ought we to abstain in obedience to this Commandment ?
A.
We ought carefully to abstain from all immodest looks , unchast thoughts and discourses , from wanton songs , books and pictures ; from lascivious dalliance , light carriage and attire , from idleness and intemperance , the usual occasions of farther wickedness .
Q.
What is the eighth Commandment ?
A. Thou shalt not steal , Q.
What is forbidden in the eighth Commandment ?
A.
The eighth Commandment forbiddeth , our doing any thing unjustly to the lessening of our neighbours estate , whether by stealing from him , or by cozenage and cheating in our bargains ; by wilful neglect to pay our debts ; or by oppression and extortion .
Q.
Is this all that is required of us , not to rob others of their wealth ?
A.
No , But we must moreover be ready to lend or give to those that need , according to our ability .
Q.
What especially is to be done by us that we may avoid the breach of this Commandment ?
A.
We ought diligently to follow our several honest callings and employments ; and to live in such a sober and thrifty manner , suitable to our estates and conditions , that we may be able to pay our debts , and relieve the poor ; and so shall not be put upon stealing , gaming , cheating , or any wicked course for our livelihood .
Q.
What is the ninth Commandment ?
A. Thou shalt not bear false witness against thy neighbour .
Q.
What are we especially enjoyned in this ninth Commandment ?
A.
That when in any case we are called to be witnesses , we speak nothing but the truth .
Q.
What farther ought we to abstain from ?
A.
We ought to abstain from raising , receiving or spreading false reports of our neighbour , and from doing any thing to lessen his just esteem ; from rash and uncharitable censures ; from tale-bearing and tatling of other mens matters ; and from all lying in our communication one with another .
Q.
What is the tenth Commandment ?
A. Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid-servant , nor his ox , nor his asse , nor any thing that is thy neighbours .
Q.
What are we enjoyned in this Commandment ?
A.
The tenth Commandment enjoyneth us to be so thoroughly well content with our own condition , that we should not envy or repine at any thing our neighbour enjoys , nor covetously desire it from him .
Q.
What are those general rules in the Gospel which include the whole of our duty to one another ?
A.
That we should love our neighbour as our selves , and deal with all others , as we our selves desire to be dealt with , were we in their case .
Q.
Give me some particular instances of this last Rule .
A.
Masters ought to deal with their Servants , as they themselves were they servants , would in reason desire to be dealt with ; we must not give that ill language to others , nor raise or entertain such stories of them , as we our selves cannot bear , when we are so us'd ; The Seller must deal as honestly and justly , as he desires to be dealt with , when he comes to buy , &c. Q.
Can you by your own power perform these duties required of you ?
A.
No , but we need the assistance of Gods grace , which we are to seek for by prayer .
Q.
To whom ought our prayers to be made ?
A.
To God only , in the name of Iesus Christ.
Q.
May we not then pray to Angels and Saints ?
A.
No , for we have no warrant for it from Scripture , ( which , in so weighty a matter of religion , is necessary ) but very much against it .
Q.
Name to me some one Text of Scripture , where we are commanded to worship God only .
A. Mat.
4.
10.
Thou shalt worship the Lord thy God , and him only shalt thou serve .
Q.
Where are we expresly forbidden the worship of Angels ?
A.
In Rev.
22.
9. when St. Iohn being about to worship the Angel , he said to him , see thou do it not , for I am thy sellow-servant , worship God.
Q.
But may we not pray to Saints and Angels , as our Mediatours , that they would pray to God for us ; as when we put up a petition to the King , we make use of some Courtier to present it for us ?
A No , for there is no likeness in the case , God himself being most gracious and always near to us ; and moreover it tends to the great dishonour of the Lord Jesus , who is our only Mediatour , by whom we are to offer up our prayers to God.
Q.
Name me some one Text to prove that Christ is our onely Mediatour .
A.
1 Tim.
2.
5.
There is one God , and one Mediatour betwixt God and Men , the Man Christ Iesus .
Q.
What farther reason can you alledge against praying to Saints and Angels ?
A.
It is in vain to pray to them , because we have no reason to believe that they can hear the prayers that are made to them from several parts of the world ; it being proper to God only to be in all places at once .
Q.
Is it lawful before hand to know the words we intend to use in prayer , that is , to use a form of our own or others making ?
A.
Yes , it is lawful , since it is no where forbidden in Scripture , and the directions there given concerning prayer may be practised either with or without a form .
Q.
But we are taught in Scripture to pray with or in the Script ; and does not that forbid the use of a Form ?
A.
No , not at all , since we may pray with the Spirit , even then when we use a Form.
Q.
When therefore may a man be said to pray with the Spirit ?
A.
When in his prayers he is hearty and serious , his soul being filled with those holy desire and affections , which are wrought in him by the Spirit of God.
Q.
Is there in the Gospel any Form given us for our direction in prayer ?
A.
Yes , that which Christ taught his Disciples , and therefore called the Lords prayer .
Q.
Let me hear you repeat it .
A.
Our Father which art in heaven , Hallowed be thy name , Thy kingdom come , Thy will be done in earth as it is in heaven , Give us this day our daily bread , and forgive us our trespasses , as we forgive those that trespass against us , and Lead us not into temptation , but deliver us from evil , for thine is the Kingdom , the power , and the glory , for ever and ever .
Amen .
Q.
Into what parts may this prayer fitly be divided ?
A.
The Preface , six petitions , and the Conclusion .
Q.
What learn you from the Preface , Our Father which art in heaven ?
A.
That in all our addresses to God we ought to come before him with humility and reverence , and yet with a firm confidence in his fatherly mercy and goodness .
Q.
What do you pray for in the first Petition , Hallowed be thy name ?
A.
That God may be known , honoured and worshiped aright both by us , and the whole world .
Q.
What do you pray for in the second Petition , Thy kingdom come ?
A.
That God may rule in the hearts and lives of men by his Spirit and laws ; that the Church may be enlarged by the conversion of Heathens and Infidels , and that the coming of Christ in glory may be hastned .
Q.
What do you pray for in the third Petition , which is , Thy will be done in earth as it is in heaven .
A.
We herein pray that God would so conform all our hearts to his will , that we may ( in our measure ) serve and honour him as faithfully , chearfully and unweariedly , as the blessed Spirits in heaven do .
Q.
What pray you for in the sourth , Give us this day our daily bread ?
A.
We herein pray that God would of his mercy afford to our Bodies such a measure of things needful and convenient , as our daily necessities call for .
Q What pray you for in the fifth petition , Forgive us our trespasses , as we forgive them that trespass against us ?
A.
We herein pray that God would be merciful unto us , and not inflict on us those punishments which we for our sins have deserved .
Q.
What means that expression , as we forgive them that trespass against us ?
A.
We hereby profess both that it is our duty and our practice , to forgive such as trespass against us ; and are thence encouraged to hope for mercy from God , this forgiveness of others being one condition of his forgiving us .
Q.
When may we be said to forgive him that trespassed against us ?
A.
When we bear no more grudg nor ill will to him than to any other ; nor would revenge our selves , by doing him any injury , if it lay in our power ; nor do rejoyce in any hurt that does befall him , but are ready to do him good , if he stand in need of our help .
Q.
What then is their case , who , though they know this rule in the Gospel , and daily say this prayer , yet will not forgive men their trespasses ?
A.
They are guilty of lying to God in their prayers , and do moreover , in effect , desire God not to forgive their sins , but to punish them with everlasting damnation .
Q.
What is the best motive to the performance of this so needful and difficult duty of forgiving Offendours ?
A.
Gods readiness to pardon us , who have yet done infinitely more against him , than any of our fellow-creatures can possibly do against us ; the serious consideration whereof , will be apt to make us such towards others , as we desire God should be toward us .
Q.
What do we pray for in the sixth petition , Lead us not into temptation , but deliver us from evil .
A.
We herein pray , that God would not leave us to our selves , to run into temptation and sin , but that he would make us ever so watchful and diligent , that we may either avoid the occasions of sin , or , through the help of his grace , may overcome the temptations we meet with .
Q.
To what use serve those words in the conclusion , For thine is the kingdom , the power , and the glory , for ever and ever ?
A.
These words serve as our encouragement , to ask all these things from God , to whom alone belongs all power and dominion ; and they direct us to render all praise and glory to his eternal and ever-blessed Majesty .
Q. Wherefore do we say Amen , at the end of this and other prayers .
A.
This word Amen ( which signifies as much as verily , or so be it ) is used , to express the earnest desire and great hopes we have , that our prayers will be heard and answered .
To those especially for whose use the following Forms of Prayer were intended .
Beloved Friends .
YOu might with some reason be displeased with me , should I question your belief of the being of a God , and of your relation to him , as he is your Creator , Ruler and Benefactor : but you can have no reason to be displeased with me for exhorting you to the performance of that duty , which this belief doth strongly engage you to , that is , to testifie your acknowledgment of God and dependance upon him , by your daily offering up a sacrifice of prayer and praise to his Divine Majesty ▪ For if you dare live at such a distance from God , as not to come before him , and worship him , it s much to be feared , you do not heartily believe that he is , or that he is a Rewarder of them that diligently seek him .
And this while , alas !
how little do you differ from Heathens , though you may carry the name of Christians ?
And if wrath shall be poured out on the Heathen kingdoms and families , that know not God , nor call upon his name , ( Ier.
10.
25. )
do you think it shall sare any better with the Families of those who are called Christians , if , whilst they profess to know God , they do not worship and glorifie him as God ?
Nay rather shall they not have a greater condemnation ?
But I need not , I hope , stand arguing with you , to shew either the necessity , the reasonableness or benefit of this duty of prayer in general , or of praying with your families .
If there should be any so perverse and quarrelsome , as to call for arguments ; instead thereof , to such let me only say , If indeed you think , that neither you nor yours are any way related to God , nor owe him any service , you may at your pleasure ( and also at your peril ) forbear to render him any .
If you think you stand in no need of daily protection , or of any mercy either for soul or body , or think that God cannot supply you therewith , then chuse whether you will pray to him or no.
And if you are not every day beholden to God for some good thing or other , then you may neglect to give him thanks for his goodness .
And if on a Sick-bed , or at a dying hour , you think there will be no need of prayer , you may then omit it in the time of life and health .
But for all those , who wouldnot be thought guilty of such Atheism and profaneness , I would beseech them to make conscience of this duty .
To this end let me advise you , every day , morning , and evening , to take the most convenient time , when your whole family can come together , and then to joyn all in humble , solemn prayer and praise to that great and glorious God , who is the maker and preserver of us all .
And for your more orderly performance of this duty , if you have no better helps at hand , you may , if you see good , make use of the Forms ensuing , compos'd for that purpose .
Here fall not , I beseech you , to devising of excuses to shift off this work any more than you would do , if you and your Family were invited to a feast , or to share in some great Dole .
For shame pretend not you are so poor , or so hard wrought , that you cannot spare time for this service of God , as if this was only for rich men , who have nothing else to do .
I know , indeed , there is more required of them than of you that are poorer : but yet you have souls to save as well as they ; and therefore , if you have any love for your selves , you will be as willing to take what pains you can to save them .
You would not leave it to rich men only , to eat , and drink , and sleep ; nor should you any more leave it to them only , to pray to God , and to read and hear his word : since these works of religion are for your own interest , even for the health and happiness of your souls , as those common actions are for the preserving of your bodily life .
Moreover I am fully perswaded , that if you cast up your accounts right , you shall never find your selves one penny the poorer at the years end , for having spent every day one quarter or half an hour , in prayer to God , in reading and meditating on his holy word , or in any other such good employment .
And yet more for your encouragement , I dare assure you , that at your lives end , you shall never repent of the time thus spent , no not though it had been twice as much , if in all other parts of religion you shall have been equally careful .
Much more might be said ; but I shall only add , to you that cry out , how little time you have , and therefore grudge to allow any of it for holy duties , I very much suspect , that you can every day spend much more than these would take up , in idleness and vanity , nay perhaps in the Alehouse , to the great hurt of body , soul and estate .
Bethink you then soberly , when all your time comes to be reckoned for , which way of spending it will be most to your comfort , and now do accordingly .
Or if you say you have no time to throw away thus idly , yet what a great matter would it be , to rise one quarter of an hour sooner than usual , and to spend that time in prayer ?
you could do more than this for your own pleasure , or for a small profit ; and shall not the love of God and your duty to him prevail as much with you ?
Nor yet think it will be enough for your excuse , to pretend , that your employment is of that nature , that your Family cannot come together for prayer , especially not in the morning , ( which is like to be the plea of the Husbandman rather than the Tradesman ) This I say , will not excuse your neglect , since I question not , but that by appointing your time of prayer a little earlier , or by a prudent contrivance of your affairs , you may ordinarily avoid this difficulty .
This I speak upon good grounds , since there are many , whose business in the world is as great as yours , and their callings the very same , who can yet well enough keep up Family prayer , without any such inconvenience as you would pretend .
And what , pray , should hinder , but you may do the same , if you have but the same love to God and zeal for his worship that they have .
But however , when some of the Family are necessarily absent , let as many come together as can , and lay a charge upon your children or servants , when at any time they cannot joyn with you in the Family , that they be sure to take some time to pray to God by themselves in private ; for which purpose I have added two shorter Forms for those of the younger sort .
And indeed I would advise all , beside their performance of Family-duties , to set apart some little time ( once in a day at least ) for their more secret prayer to God , which seems plainly enjoyned by our Saviour himself , Mat.
6.
6.
When thou prayest , enter into thy Closet ; and when thou hast shut thy door , pray to thy Father which is in secret , and thy Father which seeth in secret shall reward thee openly .
Nor can I well see , how that man is ever like to hold on in a religious course of life , who is not wont thus privately to betake himself to God , there to make his particular confessions , petitions , and returns of praise , and to ease himself of whatever burden lies on his mind , which before others he cannot so freely do .
And in these private prayers , there is not commonly so much need of a Form : all our work now being to express the desires of our own souls to God only , even to such a God as looks at the sincerity of the heart , and not at the nimbleness or eloquence of our tongues .
Nor indeed is it likely any Form should fully reach to every mans particular case .
But your best help will be , to get well acquainted with the state of your own souls ; to know well your sins , your temptations , your necessities and dangers ; and to get deeply affected with the sense of your spiritual and eternal concernments : and then do but with uprightness and humility represent the very inward sense of your souls to God , in the name of his Son Iesus , and you shall never fail of acceptance , through any weakness of expression : Yea , remember , it is this inward sincerity of heart that must at all times accompany your prayers , if ever you hope for acceptance .
And therefore , before I conclude , let me make it my earnest request to you , that you take special heed to the frame of your hearts , whenever you come before God in prayer , as in all other holy duties you ought .
Think it not enough to speak a few good words upon your knees , evening and morning , with a seeming reverence , whilst in the mean time , your hearts are never moved or affected with what you are doing .
This is such a lip-service as neither will be acceptable to God , nor will do any good to your selves .
Leave it to poor ignorant and deluded Papists , to number their prayers by their beads , and to think they have served God very well , when they have patter'd over so many Creeds , Pater-nosters and Ave-maries ; a devotion which a Parrot might go near to learn , and sufficiently shews that Ignorance is the Mother of it .
but you who , through the mercy of God , do live in a Church , where you have been better taught , do you shew forth the fruit of your teaching and knowledge ; and that , by offering up to God those services which beseem reasonable creatures : and which are suited to the nature of him whom you serve , who is a spirit , and will be worshiped in spirit and truth ; who is a living God , and will not be put off with a dead carkase , with the bare moving of lips , the noise of words , or posture of the body , but will have all the powers and faculties of our souls employed in the duties we perform to him .
This is part of that reasonable service , which he now especially requires from us , instead of the sacrifice of beasts , and the burden of lifeless ceremonies , which were used in the Iewish Church before Christs coming , Rom.
12.
1.
See , then , I beseech you , that your very hearts and souls go along with your tongues in prayer ; and let your affections be suited to the several parts thereof .
This is the true praying in the Spirit , whether with or without a Form.
Let your confession of sin be attended with a deep sorrow and humiliation for it , with a bitter hatred of , and strong resolutions against it .
Think what a frame you should be in , and what earnestness you should use , if begging for your life of a Prince or Iudge ; and labour to be like affected , whilst you are begging from God forgiveness of sins and eternal life .
Whilst you are blessing God for his goodness , let your hearts be drawn sorth to the exercise of holy love and delight in him .
Inwardly thirst after that grace you pray for , resolving with diligence to labour for it , &c. And by what I have now said , you may plainly perceive , that the sincerity of your hearts in prayer is to be known , not so much by your present servour and affection , as by your behaviour afterward , and by the constant tenour of your lives .
He , and he only is the true worshipper of God , and prays to him aright , who , by his daily actions and endeavours , doth manifest the same inward setled apprehensions and desires , which his words express whil'st he is praying .
For instance , you beg of God , to take off your hearts from the world , and all things here below , and to increase in you a love to himself , to his Son Iesus , and to the glory which is above .
Now to manifest that you are sincere in this request , you must do your part toward the obtaining of what you beg , that is , you must set your selves to the serious consideration of the vanity , the shortness and emptiness of present things ; you must consider the nature of your own souls , and the allsufficiency of God ; you must reflect upon the goodness he hath already shown , the love of Christ in dying for us , and the great and precious promises of the Gospel : and by this means you shall find the Spirit of God working in you those graces which you pray for .
So when you pray against this or that sin , to which you are most enclined , and in danger of , you must both use particular considerations against it , and must keep out of the temptations , avoid the place and company where you are like to be drawn to it , &c. Otherwise what do you but solemnly mock God ?
As if one man should come to another , and with a great deal of adoe beg his help in any labour , and then run away and never set's own hand to 't .
Or as if a man should pray to have his house kept from burning , and then straight way go and put fire to it .
In prayers for temporal mercies you do not do thus : for beside praying for your daily bread , you take pains to get it , in your several trades and employments .
And do you think you are not bound to do as much for your souls as for your bodies ?
Or have you promises of grace , any more than of daily bread , without endeavouring for it in the way God hath set you ?
Nay , rather , whereas you are oft restrained from too much care about the world , you are again and again enjoyned to labour for the meat which endures to everlasting life , Ioh.
6.
27.
For the Lords sake , then beware of cheating your souls with that common mistake , which is the ruine of thousands , both of this party and that , whilst they foolishly imagine , that their much praying and hearing will serve turn for their salvation , instead of an holy heart and life ; and so they are but devout in the Church or Closet , it matters not what liberty they take in the market , in the shop , or at the Alehouse ; and when they have but said a good prayer in the morning , they may do what they list all the day after , or at least , they can make all whole by praying devoutly at night .
How grosly do such men abuse themselves and their services , who would by these excuse themselves from holiness , when as one great reason of them is to help and strengthen us for strict and holy living .
And therefore have I endeavoured so to contrive the ensuing Forms , that they who use them might even thereby find themselves instructed and engaged to be holy in all manner of Conversation .
For which there seems sufficient warrant in our Blessed Saviours own example , in that most absolute Form which he hath given us , whilst , with the petition for that great and comprehensive mercy of the Gospel , Forgiveness of sins , he hath interwoven an engagement to that great duty ( which will prove us to be Christians indeed ) the forgiving of all those who who have trespast against us .
Let this then be firmly believed , and deeply fixt in your minds ; that as you would be loth to take up with a parcel of good words from your servants every day , instead of the work you set them ; so no more will God be put off with prayers , Sermons , or any thing , instead of a sincere and hearty endeavour to render a constant , universal obedience to his pure and righteous commands .
Christ himself hath plainly enough told us , what 's like to become of all those , who only cry Lord , Lord , and yet do not obey the will of God , Mat.
7.
21.
We must wash our hands in innocency , and so compass Gods Altar , if we would have our offerings accepted of him , Psal.
26.
6.
And beside our endeavours to glorifie God by offering up of praise , we must order our conversation aright , if ever we would see the salvation of God , Psal.
50.
23.
Of almost all men I know , I pray God deliver my soul from the state of those , who can pray devoutly , ( be it with book or without ) and yet go on in sin securely .
But 't is time for me to conclude , though I have much ado to confine my self on so needful a Subject .
To shut up all then : who-ever thou art that readest this , Let thy soul ( to use the Psalmists phrase , Psal.
63.
8. )
follow hard after God , in earnest prayer , both in the Church , thy Closet , and thy Family : and beside this , do thou follow after peace and holiness , ( Heb.
12.
14. )
in thy life and conversation ; so shalt thou certainly see and enjoy God in that glory , where prayers shall be turned into everlasting praises .
Amen .
MORNING PRAYER for a Family .
MOst Holy and ever-blessed Majesty , Thou renewest thy mercies upon us every Morning ; and every Morning we desire to renew our thanksgivings .
And here we are now come before thee , humbly to offer up thanks and praise for our safety and refreshment this last night , to thee the God of love , who givest us daily cause to admire thy bounty , and to speak good of thy name .
We acknowledge thee , oh God , to be our Maker and Preserver ; thou didst at first give us life and reason ; and from thee it is we have received all the comforts of life , from the very day of our birth to this present morning .
Through thy goodness it is we have enjoyed any measure of health and strength , and have been furnisht with things needfull and convenient for this present state .
Thy good hand of providence hath still been over us , either in keeping us out of dangers and troubles , or else in supporting and helping us under them , or in delivering us out of the same .
For these and all other thy mercies , at any time bestowed on us or ours , or any of the Sons of men , we desire to render humble and hearty praise to thy divine Majesty .
Yea , blessed , and for ever praised be thy name oh God , that thou hast not only shewn much mercy to our bodies , but hast also made abundant provision for the everlasting welfare and happiness of our precious souls .
Most fully hast thou declared to the world , both in thy word and by thy works , that thou hast no delight in the death of sinners , but hadst rather that they would turn and live : For even then when we were fallen from thee , and from that blessed estate wherein our first Parents were created , and so stood liable to thy wrath and to everlasting damnation ; then wast thou pleased to take pity on us , when none else in heaven or earth did pity or could relieve us ; Even then didst thou give thine own Son Iesus Christ from heaven to be our Saviour and Redeemer , to teach us thy will , to give us thy Spirit , and to die for our sins , that as many as believe on him and obey him , should not perish , but have everlasting life .
Oh , what manner of love is this , which thou the Father hast shewn , and which thy Son Iesus hath shewn to us worthless creatures , to us vile sinners !
The sense of our own unworthiness may justly encrease our admiration of thy kindness : and when we consider all this thy goodness , great cause we have to humble our souls before thee , in the remembrance of our own sinful and most unsuitable carriage toward thee the God of love .
We did indeed bring along into the world with us sinful natures and inclinations ; for in sin we were conceived , and brought forth in iniquity .
And alas !
how many sins have we committed since we came to the use of our Reason !
Though thou hast always been doing us good , yet , like foolish and unthankful wretches we have returned evil for good .
We have been far from loving thee and trusting in thee as beseems thy creatures : but rather have we wasted our love upon the vain and fading enjoyments of this present world ; in them have we delighted , and in them have we placed our confidence .
Though we have called thee our Maker and Owner , yet have we not quietly and patiently submitted to thy will , as we are therefore bound , because we are thy own : But very ready we have been , both to murmur and repine at thy providences , when they have gone cross to our carnal desires ; and to find fault with thy laws , as if they were too strict and severe , because they are contrary to our foolish sensual inclinations .
Oftentimes have we neglected the duties of thy worship , mis-spent and profaned thy Holy day , and have look'd on prayers , Sermons and Sacraments as burthensome and needless things .
And very trifling and careless have we been in those duties we have performed ; not duly considering what an holy and glorious God thou art , with whom we have to do .
Thou indeed hast commanded us to love our neighbours as our selves ; but we , through the sinful and excessive love of our selves and our own concernments , have been very much wanting in the duties of justice and charity to others .
Much of our precious time we have wasted in idleness and vanity , in unprofitable and sinful company ; and too frequently we have abused thy good creatures , for the satisfaction of our own base lusts .
Often have we given way to our own unruly passions and sinful inclinations , breaking thy laws , and grieving thy Spirit , merely for the tasting those pleasures of sin that are but for a season .
And these deeds of darkness , these sins of ours we have committed in the open light of thy Gospel , contrary to the plain commands of thy word , which we have often read and heard , yea contrary to the motions of thy Spirit , and the checks of our own consciences , which we have felt within us .
Most justly therefore mightest thou pour out the hottest of thy fury upon us , as having been of those disobedient servants , who have known thy will , and yet have not done the same .
Nor can we expect any other than to be made infinitely and eternally miserable , if thou should'st deal with us after our deservings .
But there is yet , through thy grace , a door of hope open for us ; thou thy self hast provided a refuge , to which poor sinners , in this life-time , may fly for safety and comfort .
For thou , oh most merciful Father , hast promised , that thou wilt , for thy Son Iesus sake , have mercy on all those , who are truly grieved for their sins , humbly confessing and speedily for saking the same .
Now we must needs acknowledge those thy conditions of mercy are exceeding equal and gracious ; and most just it is we should perish for ever , if we refuse the same .
For we cannot , oh God , in reason expect , that our sins should be pardoned , if we wilfully continue in them ; Nor can we ever hope that Christ should be our Saviour , if we do not own and obey him as our Lord ; Nor can we look for the joys of heaven , whilst we walk in those ways of wickedness , which lead to Hell and damnation .
Oh wilt thou then make us sincerely willing to do what we our selves own to be so just and reasonable : that we may not dare in an hardned and impenitent manner , to go on in those ungodly courses , which we are convinced are so dangerous and mischievous .
Let not our own vile lusts , nor the temptations of Satan , our malicious enemy , prevail with us to reject our blessed Saviour , and that eternal life which he purchast by his death , and now offers to us in the Gospel .
How shall we then escape , if we neglect so great salvation ?
Or what shall we plead for our selves , at the last great day , if we that are called Christians should be found depisers of Christ ?
How justly may he then destroy us , not only as enemies , but as Mockers ; and may give us our portion in the hottest place of the burning Lake , with Hypocrites and unbelievers .
Wherefore we do now most humbly and earnestly beseech thee , oh thou Father of mercies , and God of all grace , give us not up to such a reprobate mind and feared conscience : but together with enlightned minds , give us such soft and tender hearts ▪ that we may look back on the sins we have committed , with shame and sorrow ; and may cast away from us even our most pleasant sins , with bitter loathing and hatred , never more to be reconciled to them .
And for thy Son Iesus sake , be thou merciful to us , own us as thy Redeemed ones , and make us partakers of those great mercies and blessings , which he hath purchast for all his faithful servants .
For his sake alone we beg from thee the forgiveness of our sins , a freedome from thy wrath , and from everlasting damnation .
And we do also beseech thee , by him to deliver us from the evil of this present world , even from the snares of the Devil , and from the power of our own corruptions , that no sin may reign in our mortal bodies , so that we should yield obedience thereunto .
Oh cleanse thou us from all secret sins , and let not presumptuous sins have dominion over us : But let thy holy Spirit ever rule in our hearts , and so guide us in all our thoughts , words and actions , that we may ever render a sincere and chearful obedience to all thy commands .
Fill us with such a sense of thine infinite goodness , that we may love thee our God with all our heart and soul.
And help us to shew this our love to thee , by our unfeigned love to thy people , and to all men .
And make us still careful to deal with others so justly and charitably as we our selves desire to be dealt with .
Keep us ever depending upon thy grace for strength and assistance , without which we can do nothing .
Oh do not thou leave us to our selves ; for then we perish .
Forsake us not , oh God , at any time through our whole lives , nor suffer us to depart from thee ; but keep us ever stedfast and unwearied in well doing .
Wean our hearts from this world and all the comforts thereof ; make us always sensible that we are hasting away hence into eternity ; and prepare us for that time when we must e're long be called away thither .
Help us now to live in such frequent serious thoughts of death , that it may not be terrible nor hurtful when it comes .
Now make us wise to set our affections on things above , and to lay up for our selves a treasure in the heavens , that when all things here below shall fail ▪ we may then be received into those everlasting habitations , which thou hast provided for them that love thee .
With us shew mercy to the whole world .
Let the Gospel of thy Son run and be glorified throughout all the earth : make it known to heathens and Infidels , and let it be obeyed by all that are called Christians .
Let all Popish darkness , ignorance and Idolatry , with all other errours and heresies , be driven away by the light and truth of thy pure Gospel ; and let the coming of Christ in glory be hastned .
Be merciful to these nations wherein we live , and grant we may be so humbled and reformed , that we may be pardoned and spared .
Be gracious to our dread Soveraign , and all his Royal Relations ; enrich them with the graces of thy holy Spirit : and make all our Magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness .
Let thy blessing be upon the faithful Preachers of thy Gospel , encrease daily their number , and let their labours be blest and succeeded .
Let all our differences be so compos'd , that we may live in peace and love , and with one heart and one mouth may glorifie thee our God.
Bless our Friends and Relations , and make them thy faithful servants .
Visit in mercy all the children of affliction ; whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them .
And now , oh God , since through thy good providence , thou hast brought us to the beginning of another day , afford us we beseech thee thy gracious presence throughout the same .
Let thy blessing be upon us in our lawful Callings and endeavours .
Preserve us and all ours , if it be thy will , from all bodily dangers ; especially we beg that we may be kept from sin , the worst of evils .
Where-ever we are , or whatever we are doing , keep us sensible of thy eye that is ever upon us ; that in all companies and employments , we may approve our selves to thee in well doing ; and make us ever watchful against all sin and the temptations that lead to it .
As we now have prayed to thee in the Morning , so let us remain in thy fear and service all the day long : And do thou so guide us , this day and all our days here on earth , by thy counsel , that we may at last be received to thy Glory .
And all we humbly beg , for the Lord Jesus our dear Saviours sake ; with whose words we conclude these our imperfect prayers , saying , as he himself hath taught us , Our Father which art &c. EVENING PRAYER for a Family .
OH Eternal and ever-blessed God , thou art the maker and Lord of all things , who dost uphold the world by thy power , and govern it with infinite wisdome and justice : and we are the workmanship of thy hands , who depend upon thy providence , and in thee live , move , and have our beings .
From thy bounty we are daly supplied with mercies for our bodies ; and through thy patience it is we have yet leave to wait on thee , and to seek from thee grace and glory for our immortal souls .
Oh what are we vile sinners , that thou shouldst have such regard to us , and so earnestly invite us to thy service , who deserve not so much as to live on thy earth , or once to appear in thy presence .
And 't is onely through thy forbearance of us , that we have not long since met with the just wages of our sins , in those eternal torments from which there is no recovery .
For we confess our selves to be by nature children of wrath , even as others being stained with that foul Leprosy and pollution of sin , which was derived from our first Parents .
But so little sense have we had of the evil and danger of this our estate , that we have even taken the direct course to make our selves more miserable , by adding daily our own actual sins to this corruption of our natures .
Oh how justly may we blush , and be confounded in our selves , when we look back upon our carriage in the world , from our childhood and youth up even until now .
How much of this our time have we spent in sin and vanity , but how little in thy service ?
In every place and condition of life that we have been , we may easily remember the many sins we have been guilty of ; but how little have we made it our business to obey thy laws , and honour thy name , either by doing good to others , or getting good to our own souls .
We had soon learnt in words to acknowledge , that we were made to serve thee our God ; but in works we have denyed and disobeyed thee .
We have been very forgetful of thee , and of thy authority over us ; and have lived as if we owed thee no service , as if we thought thou hadst no regard to our actions now , nor wouldst ever call us to a reckoning for them hereafter .
Though in our infancy we were baptized into thy name , and thereby bound to serve thee all our days in newness of life , yet we have often broke this Covenant , which we then entred into .
Instead of performing our vows to renounce this world , and its pomps and vanities , with the flesh and the lusts thereof , we have been most eager lovers and followers of the world , and have made provision for the flesh , to fulfill the lusts thereof .
Oh how often hath the temptation of some worldly profit , or carnal sensual pleasure drawn us to cross thy will , and wound our own consciences , and to endanger the damning of our precious souls .
And this whilst we have taken on us the name of Christians , and have profest to believe all that is revealed in the Gospel .
Whilst we our selves have spoken much against sin , and of the mischief and danger of it , yet have we securely allowed our selves in it ; and have neglected those very duties , which we have confest to be just and reasonable , and for our own greatest good .
Whilst we have seemed to contemn this world as vanity , our chief business hath been to seek after it ; and whilst we have spoke much of the joys of heaven , and with our tongues have extoll'd them , yet we have taken little pains to make sure of them , by walking in those ways of holiness , which can only bring us to the enjoyment of them .
Yea , these and such like confessions as these have we often made before thee , and yet still have continued in the very same temper of mind and course of life , which we acknowledge to be so exceeding sinful and dangerous ; as if we thought it enough for us , to condemn our ways without reforming them , to confess our sins without forsaking them .
The very sins of our prayers themselves , the hypocrisie we have therein been guilty of , is enough for our condemnation .
Often have we prayed that thou wouldst vouchsafe to keep us without sin , and yet presently we our selves have carelesly and wilfully run into it ▪ and when we have been begging that the rest of our lives might be pure and holy , we have strait-way gone and polluted our selves with impure and ungodly actions .
And after we have gone from the hearing and reading of thy holy word , we have quickly forgotten and disobeyed it .
What then shall we say unto the most righteous God , or wherewith shall we excuse our selves ?
For alas !
our transgressions are multiplied before thee , and our sins they do testify against us .
And if thou shouldst now be extream to mark what we have done amiss , and to deal with us accordingly , how then shall we appear in thy presence , or whether shall we flee from thy wrath ?
But oh thou that art the Preserver of men , ever ready to shew mercy to the humble and penitent , look on us poor sinners with an eye of pity and tender compassion : And do thou now work in our souls that unfeigned sorrow for the sins we stand guilty of , that we may be fitted for mercy and pardon , that so iniquity may not be our ruine .
We come to thee , oh God , in the most blessed and prevailing name of thy Son Jesus , through him our Prince and our Saviour , begging both repentance and remission of sins .
For his sake turn from us thy wrath , and receive us into thy favour : Let his precious blood , which he shed for sinners , cleanse us from all unrighteousness .
And oh that this love which he hath shewn in dying for us may prevail with us to trust our souls with him ; to love him and obey him , that so he may become to us the Author of eternal salvation .
Oh Lord , grant we may never be so wickedly disingenuous and perverse , as to encourage our selves in sin , because Christ died for sinners ; as if we might therefore hate him because he hath loved us : but make us ever so duly sensible of the ends of his death , that we may entirely give up our selves to him , who gave himself for us , that he might redeem us from all iniquity , and purifie us to himself a peculiar people , zealous of good works .
Do thou graciously enable us , by our holy and unblameable walking , to adorn the doctrine of God our Saviour in all things ; and let this grace of thine which hath appeared to the world , bringing salvation , teach us to deny ungodliness and all worldly lusts , and to lead righteous , sober and godly lives , whilst we are in this present evil world .
To this end , we beseech thee , oh God , through thy Son Jesus , to shed abroad thy holy Spirit into our hearts , and thereby to cleanse us from all filthiness of flesh and spirit , that we may perfect holiness in thy fear .
Sanctifie us throughout both in body and soul , that we may be holy in heart and life , even in all manner of conversation .
Take off our affections from all things here below , and six them on thy blessed self and the glory that is above ; that we may never be so foolish , as to expect happiness from riches , pleasures , friends , or any worldly comforts , which are daily decaying and dying away : but let us ever trust in and depend upon thee the living God , who givest us all the good things we enjoy , and who alone canst make us perfectly happy , in the enjoyment of thy self for ever .
Whilst we are here , in our travail through the world , we only beg of thee such a measure of outward comforts as thou seest most convenient for us and ours .
Let us have thy blessing with whatever we enjoy ; and give us patient and contented minds under all thy dealings with us .
Make us faithful in obeying thy Command , first to seek the Kingdom of Heaven and the righteousness thereof , and then we know thy promise shall be fulfilled , that all other things shall be added to us , so as thou seest will be best for us .
To thy will , oh God , we desire humbly to resign up our selves and all our affairs : only do thou keep us continually in thy fear and favour , and then deal with us as seems good in thy sight .
Encrease in us a sincere love to all men , that we may carefully perform our duty to them , doing good to all , to the utmost of our power ; but never doing any kind of hurt or wrong to any , either in thought , word , or deed .
Lord preserve us from envying the richest , or despising the poorest , and keep us ever free from hatred , malice , uncharitableness , and from all desire of revenge .
Let thy grace so curb our passion , and change our corrupt natures , that we may not render evil for evil , but may always study to overcome evil with good .
Whenever we receive injury from others , do thou enable us from the heart so to forgive them , as we for Christs sake hope to be forgiven by thee .
Let us all in this Family live in peace and love , and in the fear of thy great name , faithfully performing our duties one to another , in our several Relations .
Help us , oh heavenly Father , to pass the time of our sojourning here in fear , as Pilgrims and strangers , abstaining from those fleshly lusts which war against our souls ; that laying aside every weight and hindrance , we may with patience run the holy Race that is set before us .
Keep us always mindful of that everlasting state toward which we are daily tending , that we may spend this short life as beseems those who know that Death is hasting upon us , and that after death comes judgment , when thou the righteous God wilt call us to an account for all our deeds done in the body , and wilt accordingly dispose of us , either to happiness or misery for ever .
Oh Lord make us in good earnest in these our prayers ; and help us to live as those that believe the great truths of thy Gospel ; that we may ever have such a sense of them upon our minds , that we may not dare at any time , upon any account , to allow our selves in any one sin , or in the neglect of any known duty : but by patient continuance in well doing , may seek after , and make sure of that glory and immortality , which thou hast promised , through Iesus Christ , to them that love and serve thee .
With us , shew mercy to the whole world .
Let the Gospel of thy Son run and be glorified throughout all the earth ; let it be made known to Heathens and Infidels ; let it be obeyed by all that are called Christians .
Let all popish darkness , ignorance , and Idolatry , with all other errours and heresies be driven away by the light and truth of thy pure Gospel ; and let the coming of Christ in glory be hastned .
Be merciful to these nations wherein we live ; and grant we may be so humbled and reformed , that we may be pardoned and spared .
Be gracious to our dread Soveraign , with all his royal Relations , and enrich them with the graces of thy holy Spirit .
Make all our Magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness : and make us and all other Subjects loyal and obedient to our King , and to all in power under him .
Let thy blessing be upon the faithful Preachers of thy Gospel , encrease daily their number , and let their labours be blest and succeeded .
Let all our differences be so composed , that we may live in peace and love , and with one heart and one mouth may glorifie thee our God.
Bless ad our friends and relations , and make them thy faithful and obedient servants .
Visit in mercy all the children of affliction , whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them .
We humbly bless thy name for the mercies of this day , that thou hast safely brought us to the end thereof ; and earnestly we beg thy pardon of whatever sins we have been guilty , whether of omission or commission , in thought , word or deed .
Take us we beseech thee , and all that is ours , into thy care this night , and keep us , if it be thy will , from all evil of body , especially of soul : And so refresh us with rest and sleep , that we may be fitted for thy service and our lawful imployments in the following day : And all we humbly beg for Christ Jesus our Saviours sake , with whose words we conclude our imperfect prayers , saying , as he himself hath taught us , Our Father which art in heaven &c. Two Forms of Prayer especially intended for the Younger sort .
MORNING PRAYER .
GReat and Glorious Lord God , Thou hast commanded us to remember thee our Creatour in the days of our youth : and here am I thy unworthy servant , desirous to manifest my remembrance of thee , I praying to thee , according to thine own appointment .
My only hope of acceptance is in thy goodness and mercy , who art a loving and tender Father to us thy poor creatures , and art ready to accept of the weak services and prayers of those , who do heartily desire to please thee and obtain thy favour .
Wherefore I now most humbly beseech thee , to be gracious and favourable to me , a worthless , sinful creature .
I have indeed been a transgressour from the womb , and have shewn my evil and wicked nature , by my great forwardness to run into any kind of wickedness that I have been capable of .
When I could do little else , I had soon learnt to sin against thee ; very early I began to be stubborn , and self-will'd , proud and slothful , quarrelsome and revengeful .
And to this very day have I continued in my sins , which have encreased together with my years ; and have been given up to the pleasing of my self , and satisfying my own vain and childish inclinations , but have taken little thought for the pleasing and serving of thee my Maker and Preserver .
Though I have had so much reason , that I could love my Parents and Friends , those that did me good , and have been afraid of displeasing them , and of being corrected by them , yet have I had little love for thee my God , who art the giver of all good ; nor have I been afraid of thy wrath , who canst destroy both body and soul in Hell.
This , oh Lord , hath been my great folly , and a very great cause of all my other sins , that I have lived most of all by sight , and have little minded any thing but what is now before me .
Therefore have I forgotten thee , and lived as if there was no God , because I could not see thee with bodily eyes ; and have preferr'd any foolish pleasure now in hand before the everlasting joys of heaven , which are yet to come ; and because I could not see Hell-torments , nor hear the roarings and out-cries of those who are damned for their sins , therefore have I made so light of sinning against thee .
But of this my folly , and all my wickedness the fruit of it , I desire to to be ashamed before thee ; confessing that I have herein behaved my self more like a bruit Beast than a reasonable creature , whilst I have been led by my senses more than by my reason , or by the belief of thy holy word : And most justly mightest thou deal with me accordingly , and mightest shut me out of those joys , which I have so little loved and sought after ; and mightest make me for ever feel those torments , of which I have not been afraid .
But I humbly beseech thee , oh merciful Father , for thy Son Iesus sake , take pity on me , and freely forgive me all my sins , and save me from those miseries , which for my sins I have deserved .
And I beseech thee to give me thy holy Spirit , that I may thereby have my mind enlightned , my heart softned , and my nature so throughly renewed and changed , that I may be taken off from the love of all sin , and may take such pleasure in thy service here , that I may live with thee in happiness for ever hereafter .
Since , through thy great mercy , I have been baptized in my infancy , and thereby given up to thee my God , and engaged to be thy servant , do thou help me rightly to understand and carefully to perform the duties to which by my Baptism I am bound : that I may in heart and life renounce the Devil and all his works , the lusts of the flesh , and the pomps and vanities of this world , and may remain Christs faithful servant unto my lives end .
Let thy grace preserve me from all those snares and temptations , which in these my younger years I am most in danger of .
Oh keep me that I may never fall into rioting and drunkenness , whoredom , or any kind of wantonness and uncleanness .
Do thou help me at all times to watch over my ways , that I may not wilfully run into any temptations and occasions of sin ; that I may not be given up to idleness , gaming , nor the excessive love of any sports or pleasures ; nor may venture amongst such wicked companions as would entice me to ungodly courses ; neither let their jeers and scorns ever make me ashamed of a strict and holy life .
Make me ever careful to hearken to the reproofs and instructions of godly friends , and to keep my self employed in honest and lawful labours , or in the duties of religion .
And whilst I shall continue in this dangerous world , be thou oh God my upholder and my guide .
I desire heartily to give up my self to thee , to be disposed of as seems good in thy sight , begging only , that in every condition , through my whole life , I may be kept faithful to thee , and diligent in thy service , that so at length I may be brought safe through all difficulties and dangers , into that everlasting rest which remains for thy people .
Be merciful to the whole world ; fill the same with the knowledge of thy Gospel ; and let the coming of Christ in glory be hastned .
Be gracious to these nations , to our King , with all his royal Relations , and all Magistrates under him .
Bless the Ministers of thy holy word , with all thy people , and my kindred and friends .
Shew mercy to all them that are in affliction ; and let thy blessing be upon this Family to which I belong .
I praise thy name for the mercies of this last night ; and beg thy presence with me this day , that I may not do any thing which is displeasing to thee , but may ever so live in thy fear , that I may be sure of thy favour , both here and to all eternity .
And all I humbly beg for thy dear Son Jesus sake , who hath taught us to pray , saying , Our Father which art in heaven , Hallowed &c. EVENING PRAYER .
MOst great and glorious Lord God , Thou dwellest in the highest heavens , and yet thou regardest the meanest of thy creatures here on this earth , and art ever ready to shew mercy to such as do humbly and earnestly seek to thee for the same .
Wherefore I do now most humbly beseech thee to take pity on me , a weak and worthless creature , and to deal with me , not after my deserts , but according to the multitude of thy tender compassions .
I cannot , alas !
plead any deserts of my own : for though I am thy creature , yet am I a vile sinner , one that deserves not the least of all thy mercies .
I was born into this world with a sinful and corrupt nature , which is prone to wickedness , and very backward and listless to any thing that is good : And I have already shewn forth the sinfulness of my nature , in those sins which I have committed against thee .
Though my years have been but few , yet my sins have been many and very grievous .
Of that little time which I have lived in the world I have wasted much in folly and idleness , in sports and pleasures , seldom thinking what I was sent into the world for , or how I might do to make my self happy for ever .
I have indeed been often taught , that I was made on purpose to serve thee , oh God , in obeying thy commandments , that so I might live with thee for ever in heaven ; yet have I grievously neglected thy service , and have not made it my business to get acquainted with thy holy laws ; and those plain commands , which I have known , I have often wilfully broken .
Little delight have I had in praying to thee , in reading or hearing thy holy word : but have greatly neglected these duties , and have oft spent the Lords day in idleness and playing .
Yea , with shame I must confess , I have taken pleasure in reading any foolish book rather than in the holy Bible : And though I could well enough remember idle stories , vain and wanton songs , yet have I soon forgotten thy blessed word , after I have read or heard the same .
Many times have I been disobedient to my Parents , and to those who have had rule over me ; and when I have committed faults , I have been presently ready to tell lies for the excusing my self , though I knew I did ill therein .
Very easily have I been drawn into ill company , and to joyn with them in doing evil : and though I have seen many of my companions , as young as I , die before me , yet have I seldome thought with my self how I should do to get fitted for death , or what would become of me after death in another world .
Now , oh Lord , I beseech thee to open my eyes , and soften my heart , and work in me a true sorrow and repentance for these , and all other the sins which I have at any time committed against thee , that so I may find mercy and forgiveness from thee .
Have mercy upon me , oh thou God of mercy , and for the Lord Jesus sake be at peace with me .
Let his precious blood wash me from all my sins , and procure thy favour , that I may escape those eternal torments which I have most justly deserved .
Through the Lord Jesus do thou become my gracious , loving Father , owning me as thy dutiful child : And help me to shew that I am so , by living in a careful obedience to all thy holy laws .
Oh that the time past of my life may suffice to have spent so vainly and carelesly ; Lord make me for the time to come diligent and careful in serving thee , and in working out my own salvation .
Make me so wise for my own good , that I may put off the amending of my ways , and leading a godly life till hereafter ; Let me not think it too soon to set about that work for which all my life was given me , and is all little enough .
Justly then maist thou shorten my days , if I should wilfully defer my repentance and reformation .
Yea justly maist thou refuse to accept of me in old age , if now I spend my youth , and the best of my days in serving the Devil , and satisfying my own lusts .
Wherefore oh Lord , I beseech thee , now betimes to encline my heart to thy fear and service , that when I am old , I may never depart from thee .
Make me always sensible of the shortness and uncertainty of my life , that numbring my days , I may apply my heart to wisdome ; and through my whole life may make this my great study and care , to get an everlasting happiness in the world to come .
Oh never suffer me , good God , to become so foolish , as for any pleasures of sin , to part with the hopes of eternal glory , and to sell my soul into the hands of Satan , to be tormented with him for ever .
But do thou , oh Lord , strengthen me by thy grace , against all his temptations , and against the allurements of the world and the flesh , that they may not prevail over me .
Help me to flee all youthful lusts , and to follow after sobriety , chastity , and all manner of purity , virtue and godliness .
When-ever I am ready to run into sin , oh then fill my mind with the thoughts of that Hell , to which sin leads ; and let the hopes of heaven make me ever chearful and constant in thy service .
Let thy word be my chief study and delight , and thy people my constant companions ; and let thy holy Spirit ever guide and assist me in the ways of Holiness , till at length I shall be advanced to that happiness which shall never end .
Be merciful to the whole world , fill the same with the knowledge of thy Gospel , and let the coming of Christ in glory be hastned .
Be gracious to these nations , to our King and all his Royal Relations , and to all Magistrates under him .
Bless the Ministers of thy holy word , with all thy people , and my kindred and friends .
Shew mercy to all them that are in affliction ; and let thy blessing be upon this family to which I belong .
I praise thy name for the mercies of this day , and humbly beg pardon for the sins I have herein been guilty of , whether in thought , word or deed .
Take me into thy care ▪ I beseech thee , this night , and preserve both soul and body from evil , and so refresh me with quiet rest and sleep , that I may be better fitted for thy service in the following day .
And all I humbly beg of thy divine Majesty , for the Lord Christ Jesus sake , who hath taught us to pray , saying , Our Father &c. Grace before Meat .
GIve thy blessing , oh God , we beseech thee , to thy good creatures now provided for us , that by a sober and moderate use of them , our bodies may be strengthned and fitted for thy service , for Jesus Christs sake , Amen .
Grace after Meat .
WE bless thee oh God , for the refreshments at this time afforded to us , and for all other the comforts we enjoy , whether for soul or body ; Help us we pray thee to shew our thankfulness for thy mercies , by living to thy praise , in a sincere obedience to all thy commandments , for Jesus Christs sake , Amen .
FINIS .
Notes, typically marginal, from the original text Notes for div A58134-e660 Psal.
90.
2.
Rev.
4.
11.
1 Tim.
1.
17 Psal.
62.
11.
1 Ioh.
4.
8.
Ioh.
11.
7.
Rom.
1.
20.
Gen. 1.
Deut.
6.
4.
Gal.
3.
20.
Mat.
28.
19.
Ioh.
5.
23.
Col. 1.
3.
Heb.
12.
9.
Act.
17.
29.
2 Cor.
6.
18.
Eph.
5.
1.
Ier.
32.
17.
19.
Iob 9.
12.
1 Sam.
3.
18.
Ioh.
1.
1 , 2.
14.
Col. 1.
15 , 16 , 17.
Isa.
53.
8.
1 Ioh.
5.
7.
20.
Ioh.
10.
30.
Isa.
9.
6.
Rom.
9.
5.
1 Tim.
3.
16.
Phil.
2.
6 , 7.
Ioh.
3.
13.
Luk.
1.
35.
Heb.
7.
26.
Heb.
2.
14 , 15 , 16 , 17.
Rom.
5 , 6 , 7 , 8.
1 Ioh.
3.
5.
8.
Rom 5.
12.
Gen. 1.
26.
27 , 31.
Gen. 3.
Rom.
3.
23.
Rom.
5.
17 , 18 , 19.
Iob.
14.
4.
Psal.
51.
5.
Rom.
5.
15 , 16.
2 Cor.
5.
14.
Eph.
2.
1 , 2 , 3.
Mat.
1.
21.
Act.
3.
26.
Col. 1.
21.
22.
Luk.
9.
58.
Ioh.
8.
46.
1 Pet.
2.
21 , 22 , 23 , 24.
1 Pet.
3.
18.
Rom.
5.
1 , 2.
Heb.
9.
14.
Mark.
15.
15.
Mat.
22.
20.
21.
Ioh.
3.
16.
1 Ioh.
4.
10.
Rom.
3.
25 , 26.
Mat.
20.
28.
Rom.
5.
11.
1 Cor.
6.
20.
Rom.
3.
25.
Heb.
9.
22 , 23.
1 Pet.
1.
18 , 19.
2 Cor.
5.
15.
Rom.
2.
4.
1 Ioh.
4.
19.
Luk.
23.
31.
Heb.
10.
29.
1 Tim.
2.
6.
1 Tim.
4.
10.
Heb.
2.
9.
1 Ioh.
2.
2.
2 Pet.
2.
1.
Rom.
14.
7 , 8 , 9.
2 Cor.
5.
14 , 15.
Ioh.
3.
Mar.
1● , 16.
Ioh.
1.
12.
Ioh.
7.
37 , 38.
Ioh.
20.
31.
Act.
2.
38.
Mat.
16.
24.
Ioh.
14 , 15.
1 Ioh.
2.
2.
3 ▪ 4.
5 , 6.
Rom.
3.
24 , 25.
1 Ioh.
1.
6 , 7.
Mat.
7.
21.
Heb.
5.
9.
Heb.
12.
14.
Gal.
5 , 6.
Act.
15.
9.
Act.
26.
18.
Rom.
5.
1.
Act.
3.
19.
2 Cor.
8.
5.
1 Pet.
1 , 2.
Heb.
1.
4.
Heb.
9.
12.
Eph.
2.
8 , 9 , 10.
Iam.
2.
14.
17 , 18 , 19 , 20.
&c. Col. 1.
23.
Mat.
24.
13.
Mat.
25.
34 , 35.
&c. 2 Ioh.
9.
Rev.
22.
14.
Act.
2.
24.
26 , 27.
31.
●uk .
24.
●6 .
1 Cor.
15.
4.
Act.
13.
9.
Mat.
28.
18.
Heb.
1.
3.
Phil.
2.
9.
10 , 11.
Mat.
24.
30.
2 Tim.
4.
1.
Eccles.
12.
14.
Rom.
2.
16.
2 Cor.
5.
10.
2 Thess.
1.
5 , 6 , 7 , 8.
9.
10.
Iude 15.
Ioh.
15.
26.
1 Cor.
2.
10 , 11.
2 Cor.
13 , 14 1 Ioh.
5.
7.
2 Thess.
2.
13.
Tit.
3.
5.
2 Pet.
1.
21.
Ioh.
16.
13.
Rom.
8.
13.
Gal.
5.
22.
Mat.
28 20.
2 Tim.
3.
15 , 16 , 17.
Rev.
22.
18 , 19.
Mat.
15.
9.
1 Cor.
2.
12.
1 Cor.
6.
11.
Rom.
5.
5.
1 Cor.
12.
3.
Act.
16.
14.
1 Thess.
2 13.
Ioh.
17.
17.
Ier.
31.
33.
Ioh.
3.
8.
Ioh.
3.
5.
Rom.
8 , 9.
1 Thess.
5.
23 , 24.
2 Thess.
2.
16 , 17.
Eph.
6.
10.
Rom.
8.
26.
Eph.
2.
8 , 9.
10.
Phil.
2.
13.
Hos.
13.
9.
Isa.
5.
4.
Ioh.
3.
19.
Ioh.
5.
40.
Act.
7.
51.
Mat.
13.
12.
Phil.
2.
12.
Prov.
14.
20.
21.
1 Tim.
4.
13.
15.
Ioh.
5 39.
1 Cor.
13.
5.
Eph.
6.
18.
Luk.
11.
13.
Iam.
1.
5.
Eph.
4.
4.
15.
Col. 1.
18.
1 Cor.
12.
12.
Isa.
49.
23.
Rom.
13.
1.
Act.
20.
28.
Heb.
13.
17.
Eph.
2.
20.
21.
Eph.
5.
26 , 27.
1 Thess.
4.
7.
Rom.
6.
4.
1 Pet.
1.
15.
Mat.
28.
19.
Eph.
4.
4 , 5.
Act.
8.
37.
Rom.
10.
9 , 10.
Rom.
2.
29.
Ioh.
15.
5.
8.
14.
Rom.
2.
10 , 11.
Col. 3.
11.
1 Cor.
1.
13.
1 Cor.
1.
12.
The Cephas here named was St. Peter ( see Ioh.
1.
42. )
who therefore could not be Head of the whole church much less the Popes his pretended Successours .
Mar.
16 16.
Act.
10.
34 , 35.
Gal.
6.
15.
16.
Rom.
14.
17 , 18.
Ioh.
13.
35.
Rom.
14.
3 , 4.
Rom.
16 , 17 , 18.
1 Ioh.
1.
3.
1 Cor.
12 , 13.
Act.
2.
4.
2.
Heb.
10.
25.
1 Ioh.
1.
7.
9.
Eph.
4.
32.
1 Thess.
1.
10.
1 Cor.
15.
51.
1 Thess.
4.
14.
15 , 16.
Ioh.
5.
28 , 29.
2 Tim.
1.
10.
Mat.
25.
26.
Rom.
2.
6 , 7 , 8 , 9 , 10.
Deut.
30.
15.
&c. Ioh.
3.
16 , 17.
Prov.
8.
36.
Ioh.
5.
40.
Act.
13.
46.
Mar.
9.
43 , 44.
&c. Ezek.
18.
29 , 30.
Ier.
5.
12 , 13 , 14.
Exod.
20.
1 , 2 , 3.
&c. Mark.
12.
30.
1 Tim.
6.
17.
Heb.
12.
28.
Psal.
86.
9.
Phil.
4.
4.
6.
Deut.
28.
14 , 15.
Psal.
119.
127 , 128.
1 Cor.
10.
10.
1 Pet.
5 , 6.
Isa.
40.
18.
Ioh.
4.
24.
1 Tim.
1.
17.
Psal.
116.
5.
Ier.
23 , 23 , 24.
Iob 11.
7.
Lev.
19.
12.
Prov.
30.
9.
Mat.
5.
33 , 34 , 35 , 36.
Mat.
5.
37.
Iam.
5.
12.
Heb.
6.
16.
Mar.
16.
9.
Ioh.
20.
19.
26.
Act.
2.
1.
1 Cor.
16.
2.
Rev.
1.
10.
1 Cor.
11.
16.
Heb.
13.
17.
Luk.
13.
15 , 16.
Mark.
7.
10 , 11 , 12 , 13.
Rom.
13.
1.
Heb.
13.
17.
Col. 3.
22.
Rom.
13.
7.
Mat.
5.
5.
Mat.
5.
22.
Eph.
4.
31.
Gal.
5 20.
Col. 3.
12.
13.
1 Pet.
3.
9.
Mat.
5.
44.
Rom.
12.
19 , 20 , 21.
1 Cor.
6 ▪ 4 , 5.
Rom.
13.
4.
Mat.
5.
28.
Eph.
5.
4.
1.
Tim.
2.
9.
Rom.
13.
13.
1 Cor.
6.
8 , 9 , 10.
Rom.
13.
8.
Iam.
5.
4.
Mat.
5.
42.
Gal.
6 , 10.
Eph.
4.
28.
Tit.
3.
14.
2 Thess.
3.
10.
11 , 12.
Rom.
1.
29 , 30.
Tit.
3.
2.
Iam.
4.
11.
Mat.
7.
1.
Lev.
19.
16.
1 Tim.
5.
13.
Col. 3.
9.
Heb.
13.
5.
Gal.
5.
21.
26.
Iam.
5.
9.
Rom.
13.
● .
Mat.
7.
12.
2 Cor.
3.
5.
Iam.
1.
5.
Psal.
65.
2.
Col. 3.
17.
Col. 2.
18.
Psal.
34.
15.
Ier.
23.
23.
Iob.
14.
21.
Isa.
63.
16.
Ier.
23 , 24.
Iude 20.
Eph.
6.
18.
Mat 6.
9.
&c. Mat.
6.
14 , 15.
Mat.
18.
32 , 33 , 34 , 35.
A treatise of the holy catholike faith and Church Diuided into three bookes.
By Thomas Iackson Dr. in Diuinitie, chaplaine to his Maiestie in ordinarie, and vicar of Saint Nicolas Church in the towne of Newcastle vpon Tyne.
The first booke.
Commentaries upon the Apostles Creed.
Book 12 Jackson, Thomas, 1579-1640.
1627 Approx.
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A04195) Transcribed from: (Early English Books Online ; image set 7910) Images scanned from microfilm: (Early English books, 1475-1640 ; 993:04) A treatise of the holy catholike faith and Church Diuided into three bookes.
By Thomas Iackson Dr. in Diuinitie, chaplaine to his Maiestie in ordinarie, and vicar of Saint Nicolas Church in the towne of Newcastle vpon Tyne.
The first booke.
Commentaries upon the Apostles Creed.
Book 12 Jackson, Thomas, 1579-1640.
[12], 206, [2] p. Printed by M[iles] F[lesher] for Iohn Clarke, and are to be sold at his shop vnder St. Peters Church in Cornehill, London : 1627.
The first part of book 12 of the author's "Commentaries upon the Apostles Creed"; parts 2 and 3 were published posthumously in his Works.
Printer's name from STC.
The last leaf is blank.
Reproduction of the original in the British Library.
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eng Apostles' Creed -Commentaries.
Church -Early works to 1800.
2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A TREATISE OF THE HOLY CATHOLIKE FAITH and CHVRCH .
Diuided into three Bookes .
By THOMAS IACKSON Dr. in Diuinitie , Chaplaine to his Maiestie in Ordinarie , and Vicar of Saint Nicolas Church in the Towne of Newcastle vpon Tyne .
The first Booke .
LONDON , Printed by M. F. for Iohn Clarke , and are to be sold at his Shop vnder St. Peters Church in Cornehill .
1627.
TO THE RIGHT WORSHIPFVLL and truly worthy Knight Sir RICHARD ANDERSON of Pendley in Hartfordshire , the blessings of this life , and of that to come , bee multiplied .
RIGHT WORTHIE SIR ; YOur vnfaigned Loue to Learning and true Religion , well knowne by reall testimonies to all true Louers of them , which haue the happines ( as my selfe for long time haue had ) to be acquainted with you , drew this short Treatise vpon its first returne vnto mee ( to whom it hath beene from its first birth a stranger ) to take you for its Foster-Father .
Could it speake for it selfe , it would , I am perswaded , complaine of wrong , if I should direct it to seeke another Patron , being not acquainted with any Family which beares a more liuely image of a well-ordered Church , than your Family doth .
Nor is there any other to whom I more heartily wish all furtherance in good beginnings and proceedings , then I doe to yours , and to that Honorable Family vnto which you are happily vnited .
Of this my desire , & of my best respect vnto your selfe , and to your Noble Lady , I haue no better token for the present , then this Treatise of the holy Catholike Faith and Church .
Thus commending both of you , with all yours , and it , vnto the blessing of him , who is the sole Fountaine of Faith , and Head of the Holy Catholike Church : I take my leaue , and rest , Yours euer in the surest bonds of sincere loue and obseruance , THOMAS IACKSON .
From my Vicarage in Newcastle vpon Tine , this first of Ianuary , 1626.
Courteous and Christian Reader : THe summe of this Treatise was deliuered in Catechisme Lectures for the benefit of yonger Students in Pembrook Colledge in Oxon , at the request of the Master of that Societie , my Reuerend and Worthy Friend , and of some other good friends ; to whose religious desires my hope was to haue giuen better satisfaction , if my continuance in that ancient and sweet Nurserie of Learning had been longer , or my studies there , lesse interrupted with other occasions .
But God be praysed , that Colledge hath beene furnished since with one of their owne body , of whose learned and polite Labours , I hope one day to be with others , a partaker .
This Treatise , as now it is , hath beene for the most part since in the hands of others , being committed by me to the perusall of that great light of the Northerne parts , my then Reuerend and dearest Friend , Doctor Birkhead , from whose iudicious censure , I hoped then , this and other of my Labours should haue receiued some perfection , and I much comfort from his company .
But it pleased the Lord , ( whose good pleasure we must obey , not question ) to call him from vs , ( no doubt to his greater good , though to the great losse and sorrow of euery true member of the English Church which knew him ) before it was my hap ( being then absent from these parts ) to heare from him , or speake with him .
Since his death , it hath past through many hands , but all as it seemes , good friends , in that it returnes vnto me intire .
And from it , as it is , ( I hope ) no orthodoxall Reader shall receiue any discontent , nor any Aduersaries of the truth much aduantage .
Wherein it is for the matter deficient , or not so fully exprest , I shall haue opportunitie , whether by the aduise of Friends , or exceptions of the Aduersarie , to amend or inlarge , in other Treatises of the same Argument , ( which by Gods assistance ) shall shortly be communicated to thee .
And for this reason in part I haue beene the more willing to haue it published at this time .
Thine in Christ Iesus , THOMAS IACKSON .
❧ The Contents of the seuerall Chapters handled in this Treatise .
SECTION I.
Containing the description , definition , and properties of the Holy Catholike Church taken in the prime and principall sense , in the sixe first Chapters .
Chapters .
Folio .
1.
That it is easier to oppose , than to answer a Romanist in this Argument of the Church .
The Authors method for meeting with wrangling Sophismes .
3 2.
The definition of the Church in generall gathered from the diuers sorts of vnion betweene bodies naturall , artificiall , or ciuill .
5 3.
Of the nature and properties of the Church taken in its principall sense .
How it is differenced from other Bodies ciuill .
Of the peculiar vnity which it hath .
13 4.
Of the preeminences which the Church hath of other Bodies or Corporations , in respect of the Gouernour of it , and the Lawes by which it is gouerned .
Of the two Attributes , Holy and Catholike .
21 5.
Containing the friuolous exceptions of Cardinall Bellarmine , and some other Romanists against the former or like description of the true Church , or that Church which is principally meant in the Apostles Creed .
29 6.
Containing the speciall points to bee beleeued concerning this Article of the One , Holy , Catholike Church .
How euery one is so to moderate his assent or beliefe concerning it , that hee neither incline vnto presumption , nor fall into despaire .
35 SECTION II.
Of the visible Church in generall .
Of its principall Attributes or Priuiledges , vnto the sixteenth Chapter .
7.
Of the Church Militant and Triumphant .
In what sense it is said that the true Church is inuisible .
43 8.
What is required to the constitution of a visible Church .
Whence the vnitie or pluralitie of visible Churches ariseth .
What vnity may bee had or expected betweene visible Churches independent one of another for Iurisdiction .
The diuers acceptions or degrees of the visible Church .
52 9.
That albeit the true Church be alwaies visible , yet it is a grosse sophisme hence to inferre , that the visible Church is alwayes the true Church ; or that one visible Church is more priuiledged from erring than another .
The strange blasphemy , by which the Author of the Antidote seekes to support the infallibilitie of the visible Romish Church .
66 10.
In what cases Arguments of proportion may bee drawne from Allegories .
A full explication of the Allegory vsed by S. Paul , Gal.
4. and of the Argument , or concludent proofe , in the same Allegorie contained .
75 11 Of the consonancie betweene the promulgation of the old Testament , and the New.
Of the opposition betweene the Law and the Gospell , or betweene the old Testament and the New.
The explication of the Apostles argument , Heb.
9. ver .
13 , 14.
86 12.
The Allegorie or Argument of proportion drawn from Noahs Arke , explicated according to the former rules , and retorted vpon the Romanist .
92 13.
How farre , and in what cases , that Maxime vsed by the Fathers , Extra Ecclesiam non est salus , Out of the Church , there is no saluation , is true of the visible Church , or Churches visible .
97 14.
Declaring by one speciall instance , the particular manner and opportunities , by which the Church visible or representatiue , did first incroach vpon the royall Attributes of the holy , Catholike and Apostolike Church .
For what causes Christians may separate thewselues , or suffer themselues to be separated from any visible Church , whereof they were sometimes members .
111 15.
That our Forefathers separation from the Romish Church was most lawfull and iust , both in respect of Prince and State , and in respect of euery priuate person which feared God , or sought to retaine the holy , Catholike and Apostolike Faith.
118 SECTION III.
The visible Church of England retaines the holy Catholike faith , which the Romish Church hath defiled .
16.
That our Chvrch was in the Romish Church before Luthers time , and yet in it , neither as a visible Church altogether distinct from it , nor as any natiue member of it .
139 17.
That men may be visible members of the holy Catholike and Apostolike Church , and yet no actuall members of any present visible Church .
149 18.
In what sense it may bee granted , that the visible Romish Church , at the time of our forefathers separation from it , was a true Church , and yet withall the Synagogue of Sathan , the seate of Antichrist , and common sinke of heresies .
160 19 Whether our Forefathers in separating themselues or suffering themselues to be separated from the Romish Church , did any otherwise then Gods Prophets or our Sauiours Disciples , had their case and opportunity beene the same , would haue done .
170 20.
Whether the name [ Catholike ] can in good earnest bee pleaded or pretended for an vnseparable marke of the true visible Church .
21.
That the title of [ Catholike ] is proper and essentiall vnto the faith professed by the present visible Church of England , but cannot truely be attributed to the Faith or Creede of the moderne visible Romish Church .
180 22.
Of the adinuentions or new Articles added to the Creede by the Romish Church , by which shee hath defiled the Holy , Catholike and Apostolike faith .
Of the difference betwixt the Church of Rome , and the Church of England concerning the rule of faith .
What that ecclesiasticke tradition was which Vincentius Lir●nensis so much commendeth : to what vse it serued in the ancient Councels .
185 23.
Of the agreement betweene the Enthusiast or some non-conformitants to the Church of England , and the Romish Church , concerning the manner how the Spirit of truth ▪ ( as they suppose ) doth lead men into all truth .
That the true sense of scripture is as determinable by light of reason and rules of art , as the conclusions of any other sciences or faculties are .
A generall suruey of the depraued or more then hereticall or heathenish infidelity of the moderne Romish Church .
195 Errata .
Page 80 ▪ lin .
penult .
for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
A TREATISE of the Holy Catholique Faith and CHVRCH .
IN the Exposition of the Apostles Creed , a worke vndertaken by me long agoe , I did sequester foure points from the body of that intended worke , now almost finished .
The first was the doctrine of the holy & blessed Trinitie , which I reserued for the last part of my labours to be set downe by way of prayer or Soliloquies , as being an argument , in my iudgement , both then and now , more fit for meditation , then for controuersie or Scholasticke discourse .
The second point was , the Article of the holy Catholike Church .
The Third , the Communion of Saints .
The fourth , the Forgiuenesse of sinnes .
Points , which I knew not how to handle in that ranke and order , as they are propounded vnto vs in the Creede , without manifest interruption of my intended method , which I indeauoured should be continuate , each latter part immediately issuing out of the former .
Nor could I finde a commodious entrance into the Article of Christs comming to iudge as well the dead as the liuing , before I had treated of the resurrection of the dead .
Nor could I finish what I had to say , or what was to bee said , concerning the last Iudgement it selfe , without some explication of the sentence to be awarded , and that is life euerlasting to all true beleeuers , and euerlasting death to the disobedient and vnbeleeuers .
So then the articles of the holy Catholique Church , of the Communion of Saints , of the forgiuenesse of sinnes , haue beene out of choice and intended method left altogether vntouched , reserued for peculiar Treatises .
CHAP.
I.
That it is easier to oppose , than to answer a Romanist in this Argument of the Church .
The Authors method for meeting with wrangling Sophismes .
FIrst then of the Holy Catholique Church .
An Argument , fitting for these times , being specially insisted vpon and inlarged by Priests and Iesuites to our preiudice ; they well perceiuing , their intricate disputes and sophisticall discourses in this point to bee the only net , which Peters pretended successors haue left them for catching silly & vncatechized soules , or for intangling men of deepe vnderstanding , but of deeper discontent or dislike with their present Gouernours or Dispensers of preferment .
For vnto men , either not misled by discontented passion , or otherwise not vncapable of sound reason , it might easily appear that there is no heresie at this day maintained in Christendome , ( at least so generally ) which doth either so highly offend God and his Christ , or so grieuousty disturb the publike peace of Christs Church , or so desperately indāger the soul of euery one that subscribes vnto it , as this heresie concerning the transcendent Authoritie of the visible Romish Church .
Howbeit , I must confesse , it is a great deale easier to discouer their blasphemies , & refute their heresies ; to pittie the stupiditie of some , or to deride the petulancie or rashnesse of others : then to auoide the contrary errors , into which some reformed Writers of good note haue fallen , some through meere eagernesse of opposition , others through weakenesse and want of Arts.
And no maruell ; for there is nothing which sooner or faster leades Artists themselues into errour , than identitie of names or words , including in them diuersitie of significations or importances .
The diuers significations of one and the same word , may be either equiuocall , or analogicall , or a medly of both .
Be the diuersitie of this or that kinde , or of what kinde it may bee , vntill the difference betwixt them be exactly notified or vnfolded by some commodious distinction or artificiall explication ; they are apt to bring forth seeds of such endlesse quarrels betwixt controuersie-writers , as grounds and tenements , not well bounded or suruaide , alwaies breede betwixt greedy and wrangling neighbours .
As in the one case , each man is prone to trespasse vpon his neighbours possession , so in the other , each seuerall signification or importance , is alwaies incroaching vpon the attributes or prerogatiues , which most properly appertaine to some other more prime and principall .
Now there is no word or terme vsed either in any scientificall , morall , or popular discourse , which hath so many , so much different significations or importances , as the word [ Church ] hath , whether we take it in the Greeke , Latine , or English .
For preuenting the inconueniences , whereunto the multiplicity and diuersitie of its significations or acceptions expose vs , the best remedy , we can thinke of will be ; In the first place , to seeke out the definition , the nature at least of the principall Analogatum , that is , of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take a true terriar or suruey of the attributes , prerogatiues , or royalties , which belong either solely or principally vnto it : In the second place , to value the other significations or importances , and rate their seuerall attributes or properties by the neernesse or remotenesse , of their affinitie with it , or reference vnto it .
Before we come to a perfect view of the nature or properties of that Church , which is entituled Holy and Catholike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must enquire the nature or definition of a Church in generall , or as it is abstracted from true holinesse or vniuersality .
For these are the proper and formal differences of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of the principall Analogatum , comprehended vnder this word or name , Church , taking it in his vniuersall or amplyest signification .
CHAP.
II.
The definition of the Church in generall gathered from the diuers sorts of vnion betweene bodies naturall , artificiall , or ciuill .
COncerning the Name , it shall suffice to obserue thus much onely in transitu , or by way of entry or passage into the matter it selfe , signified by this Name .
The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the English word Church doe not differ at all in their Grammaticall signification or importance : and from so much of their signification or importance , as is only pertinent to our present inquisition , the Latine Concio doth no way differ ; for all of them signifie a certaine congregation or company of men .
In the manner , how they come to signifie one & the same thing , this difference perhaps may be observed : The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe in the first place , or in their radicall propriety , signifie the persons met together or assembled : In the secoed or derivatiue signification , they import the place appointed for their meeting or assembly , which in Latine wee properly call Aedem aut Templum a sacred house or Temple .
To this latter signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Concio , which answers most exactly to their prime and radicall signification , is not flexible .
For Concio ( as far as I haue obserued ) is neuer taken pro loco aut Aede vbi concio celebratur , for the place or house wherein the assembly is , but vsually for any speech or oration made vnto the people assembled , or for the * place wherein the Orator or Speaker stands .
On the contrary , the English (a) Church doth in the first place signifie Aedem or Templum , the place , house or palace of the assembly ; and in the second place it comes to signifie or import as much , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Concio doe , in the first place , that is , the congregation or Companie of men assembled .
Omitting quid nominis : the first inquirie must be quid rei , what is the summum genus of the Church , indefinitely or generally considered .
And this hath presented it selfe vnto vs without further search : is an assembly or Congregation of men .
Omnis ecclesia , omnis concio , est coetus aut multitudo hominum : Omnis multitudo , omnis coetus hominum , non est Ecclesia , non est Concio .
Euery Church is a congregation or assembly of men : Euery Congregation or assembly of men is not a Church .
The next Quaere therefore must be , what it is , that doth constitute or formally difference a Church , or concionem legitimam or an Ecclesiasticke congregation , or at least the genus proximum of the Church ingenerall , from an assembly taken in generall .
This cannot be the multitude or number of persons assembled , for these are oft-times greater at a horserace , bowling , shooting , bul baiting , or other like concourses of people ( which no man would call concionem legitimam or ecclesiam ) then in those meetings which we properly call conciones , Ecclesias , or Churches .
Secondly , that which formally differenceth a Church generally considered from an ordinary assembly or congregation , is not iuxtà positio , no vicinity or vnion meerly locall of the parties so assembled .
For as the multitude , so the throng may be greater at a stageplay , then at a Sermon or Ecclesiastical congregation .
And thickest crowdes least participate of the nature of a Church or Concio .
Euery Church herein exceeds an ordinary assembly or multitude , in that it is a society of men or corporation , & every corporation or societie corporate supposeth an vnion , more then meerly locall , between the members ; an vnity proportionable to the vnity of bodies artificiall , naturall or vegetable .
An assembly or multitude , how great , how close soeuer , not thus vnited or framed into a corporation ; or not vnited by some civill bond , answers in proportion to the Latine cumulus or aceruus , to an heape or congest of bodies homogeneall and contiguous , but not informated by one and the same forme , not animated by one and the same soule or spirit .
Euery naturall body is ens per se , etomne ens , quà ens , est vnum .
An heape or congest is neither ens nor vnam , but by accident , or by extrinsecall denomination from the Identity of place , with in which the parts or ingredients of it are contained .
So that vnion meerely locall , neither is , nor presupposeth any forme either naturall or artificiall whence it floweth .
Quod non est aliquid formatum , non est aliquid verè vnum .
That which hath no set forme or fashion , can haue no true reall vnity : for it is the forme of euery thing , which giues it a distinct entitie or vnitie .
That which hath no set forme , can haue no set or proper name , whereby to be knowne ; it must bee described by addition of quantity .
For wee doe not say , a bread , a earth , a waxe , or the like , as wee say , a loafe , a candle , or a close ; but a peece of bread , a peece of waxe , if it be not made vp into some certaine forme .
An heape of corne , though euery indiuiduall part or grain of it be specifically the same , as of Wheat , Rye , Oates , &c. cannot so properly bee termed one body , as a ship may be said to bee one body , although it consists of indiuidualls or materiall parts , more heterogeneall for their substance or quality , and more dislike in outward forme or figure , than rye is from wheat , or oates from barly .
The reason is , because the vnion betweene the seuerall parts of a ship is much greater and more perfect , than the vnion betweene the seuerall graines of Corne in the same heape .
All the materiall or indiuiduall parts of the ship , how different soeuer in their naturall substance , qualitie or figure , are all wrought into one artificiall forme .
If one should haue an heape of corne bequeathed by legacy , and particularized by the place wherein it is , and by the measure which it containes ; though the heape were dissolued , so the indiuiduals ( though put in diuers places ) remaine the same without any alteration or diminution of their measure or number , the legacy would stand good , and the partie vnto whom it is bequeathed , would sustaine no losse .
But if the indiuidualls should be successiuely taken away , and others put in their places to make vp the same measure , and the same heape ( for outward fashion and quantity ) which the Donor did bequeath , the legacy were lost ; if this were done through his default , to whom it was bequeathed : for the heape is not the same , vnlesse the individuals be the same , because it hath no forme to giue it distinct being or vnion .
He that bequeaths a certain measure of corne , though dispersed , is presumed to haue bequeathed the same corne , though afterwards it be made into one heape , or è contra .
Hee that bequeathes an heape of corne is presumed to bequeath euery indiuiduall graine contained in the heape at the time of the bequest , though they bee afterward dispersed or put into seueral places , before the Donee can come to challenge them .
But it is not so in a house or ship , for if a man should bequeath a ship by legacie , which afterwards were dissolued , albeit no materiall part were lost , yet the legacie were lost , because it is not the same body that was bequeathed , as hauing lost the forme .
So the Lawyers * say : si navis legata , dissoluta sit , neque materiam , neque navem refectam deberi .
If the ship which is bequeathed by legacie be taken in peeces , neither the materialls nor the ship which is made of them , is due to the legatee .
For the materialls were not bequeathed , but as vnited into one forme , and the forme being lost , the indiuiduall bequeathed is lost .
Though the same materials were made vp againe into the like forme , yet could it not be reputed the same ship , but another like vnto it .
But this is to bee vnderstood in case the dissolution bee made , simul & semel , all at once : For if a ship bequeathed should , before the Donee take possession of it , bee successiuely repaired , as Theseus his ship was , albeit neuer a rib , or plank , or other materiall did remaine the same , yet the form being not dissolued or abolished , the ship should bee the same it was .
For the new materials , although numerically or perhaps specifically distinct from the former , yet being for vse the same as the former were , and holding the same proportion with the whole , whereunto they were fitted , doe no way dissolue , but rather continue the former vnitie or Identitie of forme .
The same case is cleerer in bodies naturall , at least in vegetables .
As if a master should bequeath a yong tree ; not of ten yeers grouth , vnto his seruant , giuing him leaue to cut it downe , or to let it stand , as long as hee pleased ; though it should stand threescore yeeres , before he cut it downe ; yet could no man except , that it was not the same tree , which was bequeathed , albeit neuer a materiall part could bee thought to remaine the same it was , when the tree was giuen .
For albeit euery materiall part should successiuely perish , yet in as much as others come in their places , altogether as capable of animation , of nutriment , of growth , or augmentation , as these were which haue perished , the tree or vegetable is still the same .
And although many vegetables de facto retaine some of the same materiall parts which they had at their first plantation , yet it is an vndoubted Maxime in true Philosophie , that ad identitatem corporis vegetabilis non necessariò requiritur identitas materiae ; vnto the identitie of a bodie vegetable , identitie of matter is not necessarily required .
But of this point , by Gods assistance , more at large in the Article of the Resurrection .
7 Answerably to these degrees of vnion betweene materials or corporall substances , ( of which some are vnited onely in place , others by forme artificiall , or truly Physicall ) there bee as many degrees of vnion betweene multitudes , assemblies , or companies of men .
Men assembled in a market place , at some match of sport , or merry meeting , are one multitude , not one bodie ; and for this reason , being once dissolued , remaine no more the same companie , as hauing no other bond of vnitie , besides vicinity of place , or vnion meerely locall .
As no man would say the same companie that met at a horserace , this or the last yeere , shall meet the same againe the next yeere .
At least such companies cannot bee the same they were , vnlesse the indiuidualls remaine the very same .
But Societies , Corporations , or Bodies civill , herein resemble bodies naturall , that albeit every particular or indiuidual person , that met in their common Hall or place of assembly this day , bee dead within 20. yeeres following , yet the Companie or Corporation shal ramaine still the same it was .
In this sense it is said , that although all men are mortall , yet corporations , consisting of mortall men , are immortall , because their lawes & ordinances , are perpetuall .
The vnitie of proportion or subordination to the same Lawes , is sufficient to continue the vnitie or identitie of the Societie or Corporation , albeit the parties subordinate , doe alter , change or perish .
Againe , Bodies ciuill , or societies corporate , exceede not onely other assemblies of men , which resemble heapes or congests , but euen artificiall or naturall bodies in this ; that the vnion of Bodies ciuill is not dissolued by dissolution of vnion locall , or of continuitie or contiguitie .
The Companie of Stationers ( for example ) after euery man hath repaired to his owne home , remaines the same it was , at their meeting in their common Hall ; because the vnion or bond of euery member to the same Lawes and ordinances , still remaines the same , or because there still remaines the same power or authoritie in their principall Gouernours to call them together againe .
And in this point they resemble those naturall bodies , which being resolued into fume or vapour , their fumes or vapours may be recollected againe into the same bodie without any lesse of substance or quantitie .
As an Alchymist would bate but little or nothing in selling the fume or vapour of Quicksiluer , for Quicksiluer it selfe .
So then vnitie of Lawes and ordinances , is the life , the soule , and spirit of euery corporation or body ciuill .
Oath or other obligements to the obseruation of the same Lawes , or to the maintenance of priuiledges bestowed vpon the societie , are as the nerues or arteries , by which motion is conueyed from the head or principall members to euery inferiour or particular member of the same Societie .
Thus we haue found the genus proximum of a Church considered in generall .
CHAP.
III.
Of the nature and properties of the Church taken in its principall sense .
How it is differenced from other Bodies ciuill .
Of the peculiar vnitie which it hath .
EVery Church in what vsuall sense soeuer it be taken , is a societie or body politique ; Euery societie or body politique is not a Church : Euery member of the militant Church is ordinarily a member of the Christian Common-weale or Kingdome wherein he liues , Et è contra : Yet sometime it may fall out , by the interposition of ciuill iuridicall sentence , that a man may bee no member of the Common-weale , and yet remaine a member of the Church therein contained .
As a man condemned to dye , is disinabled to doe any ciuill act , yet not prohibited to receiue the Sacraments : Others againe cut off from the Church ( as persons excommunicated in some sort are ) may bee members of the Common-weale .
That which differenceth the Church properly so called from a societie or bodie meerely ciuill , is the diuersitie of Lawes and ordinances , and the different manner of vnion betwixt the members of it .
Howbeit a Church , a Common-weale , or body ciuill , are not ( as the Romanists often dreame or presuppose in their arguments brought for the prerogatiue of the Romish Church ) two bodies contra-distinct or opposite , but rather one body endowed with seuerall powers or perfections .
When a Kingdome or common-weale becomes a Church , it loseth nothing of what it had , but rather acquires a new perfection or accomplishment .
The growth or progresse is but such , as the Philosopher notes in men , which fi●st liue anima plantae , like meere vegetables , then the life of sense , and lastly the life of reason or vnderstanding .
But of this elsewhere .
To finde out the nature and properties of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the principall Analogatum , and prime subiect of this our discourse , the branches of method are but two .
The former is to finde out the qualification or condition of the parties or members vnited .
The latter is to finde out the nature and manner of their vnion .
With the Church as it consists of men & Angels , we are not to meddle .
It suffices vs to know , that wee are called ( as our Apostle teacheth vs , Heb.
12. verse 22. )
vnto the citie of the liuing God , the heauenly Ierusalem , and to an innumerable company of Angels .
What manner of vnion is betweene holy men and Angels , let it be defined by Angels themselues , or at least by men that are their consorts in the blissefull vision of God and of his Christ .
The subiect of our inquirie , was and must be , That Church , which consists onely of men , and of men considered in that estate , which they now haue by God , being made man.
Now albeit such men and Angels may bee in some respect truely said one Societie ; and though both may be comprehended vnder some generall notion ( whether vniuocall or Analogicall : ) yet without all question , they doe not vniuocally agree in those attributes , by which the Church , in its prime and principall sense , is vsually set forth in Scriptures .
Wee cannot say that the Angels are of Christs flesh and of his bones , as euery one is , that is a liue member of his true Church .
Yea though Abraham , Isaac , Iacob , Moses , and the Prophets , and all such as had perfect vnion with them in holinesse of doctrine , life , or discipline , were after death , as well as liuing , liue members of the holy Catholique Church ; yet had they not , whilest they liued on earth , no not alwaies since they liued in blisse , such perfect vnion , ( for the manner at least ) with Christ , as the S t s .
haue which haue liued since Christs Incarnation , Passion , and Resurrection , since which time the Patriarches and Prophets vnion with Christ , hath beene perfected .
For it is a point not of opinion , but of beliefe , that the Sonne of God did take our nature vpon him , not onely to the end that he might lay it downe for our ransome , or suffer for vs in the flesh , but to the end withall , that hauing suffered for vs according to his humanitie , he might by it vnite vs vnto himselfe as hee is God , in a more peculiar manner , then our humane nature , without such vnion to his humane nature , was capable of .
As we become righteous by the righteousnesse , which was and is in him , as he is man ; so must we expect the accomplishment of our future blisse and glory , by participation of the fulnesse of that blisse and glory , whereof his humanitie is now possest .
By this it is apparent , that euery actuall member of a Christian common-wealth or visible Church therein contained , is not a true actuall member of that Church , whose nature and definition wee now seeke , and whereof euery one of vs desires and must endeauour to be such a member .
For hee that would make the Church thus Catholique or vniuersall , as to comprehend euery member of a Christian Common-weale , seekes to make it not to be holy .
Now wee must beleeue it to be as truely holy , as it is Catholique .
Some there be , who define this Church to be coetus praedestinatorum , to be the societie or companie of the predestinate , but this definition is vnperfect , for though it be most true , that euery liue member of the one truely holy and Catholique Church , is predestinated to this life of grace , which he now liues , and to the life of glory which he hopes for ; yet euery one , which is already predestinated to the one , or to the other life , or rather to both , is not as yet a liue member of the one holy and Catholique Church .
Saul was a person predestinated from the wombe , but yet no ciuill member of the militant or visible Church , much lesse any true member of the one holy Catholique Church , whilest he remained a persecutor of it , and a zealous member , or furious instrument of the malignant Sinagogue .
Others define it to be Coetus euocatorum , the societie or company of such as God hath called out of the world : but because many are called , and few are chosen , some others define it to be coetus electorum , the societie or company of the elect .
Against which definition or description , this exception may bee taken , that the Authors and Maintainers of it , haue intangled this article or point of Beliefe , necessary to all that hope to be saued , with intricate and vnnecessary questions concerning Predestination or Election , with which I doe not meane to trouble the Reader in the explication of this Article .
It shall suffice vs for the present , to consider , that such as God hath predestinated or elected before the foundations of the world , must bee wrought and squared by the powerfull hand of God , and the effectuall working of his spirit , before they can bee fit materials for that aedifice or structure which wee call the Church .
There must be an alteration in euery particular member , before it obtaine perfect vnion with the whole body or aedifice , from which it receiueth the sweet influence and nutriment of neuer-fading life .
Now what manner of alteration this is , or wherin this qualification of materials fitting for this aedifice ( which we call the Church ) doth consist , is a Quaere not so necessary in this place .
4 The second generall thing proposed , to wit , the manner or vnion of the members or parts of that societie ( which is the truly holy , & Catholique Church ) will sufficiently determine the former question concerning the qualification of them .
The questions concerning the vnion , are in generall , whether this vnion come neerer to the nature of vnion betwixt Bodies ciuill , naturall , or artificial .
And to this we answer , that each of these vnions in part resemble it , all of them doe not fully expresse it ; because it is more reall , more firme and solid , than any vnion can be betwixt the parts of bodies , ciuill , artificial , or naturall .
For this Church is a true and reall body , consisting of many parts , all really , ( though mystically and spiritually ) vnited vnto one head ; and by their reall vnion with one head , all are truely and really vnited amongst themselues .
The vnion is wrought betweene both , by a power supernaturall , by a skill super-artificiall , by a wisedome infinitely surmounting the highest reach of humane policie .
That this Church is a true bodie , the Apostle ( who in his life time was a liue member of it , and ( vnder Christ the head ) a chiefe master builder for his skill , and yet withall a most painefull labourer in fashioning or squaring the parts or materials of this structure , ) hath left registred .
I reioyce in my sufferings for you , and fill vp that which is behinde of the affliction of Christ in my flesh , for his body sake which is the Church .
* Colos .
1. v. 24.
Euery one then is so farre a member of Christs Church , as he is a member of Christs body .
He that is not in some sort a member of Christs body , can bee in no sort a member of his Church .
He that is a true liue member of the one , is a true liue member of the other ; Hee that is but an equiuocall , analogicall , hypocriticall or painted member of the one , is but an equiuocall , hypocriticall , painted or analogicall member of the other .
5 Now the excellēcie of the vnion betwixt Christ and his members , or the members themselues ( and consequently of the members or true parts of the Church ) may best be gathered from the vnion of those things , whereby the Church or body of Christ is represented or described vnto vs in holy writ .
The Church or body of Christ is vsually represented vnto vs , by an aedifice , as indeede and truth the materiall Temple , which Salomon built , and which afterwards was restored , was but a type or embleme of that Temple , which Christ was to erect vnto his Father .
Christ himselfe was the true Temple , and therfore spake no metaphor , but a mysterie vnto the Iewes , when hee said , Destroy this Temple , and I will build it againe in three dayes .
Ioh.
2. vers .
19.
As it is the Kings presence which maketh the Court , so it is the extraordinary presence of God , which makes the true Temple of God.
The materiall Temple of Ierusalem , was therefore called the house of God , because God did therein manifest his glorious presence , & as it were , keepe peculiar residence in it , in respect of other places .
But in Christ , ( saith the Apostle ) Colos .
2. vers .
9. the Godhead dwelleth bodily .
As he is the true Temple , because the Godhead dwelleth in him ; so all they , and onely they , in whom hee dwelleth by faith , are true Temples of God , and liue members of the Catholique Church .
Now there is no vnion betwixt the parts of bodies artificiall , or made by hands , so firme and strong , as the vnion betwixt the parts or materials of a Temple or stone building ; no vnion againe betwixt the parts of the body naturall so perfect , as the vnion of life .
Hence the Apostle Saint Peter tels vs , That by our accesse vnto Christ by faith , we are made liuing stones .
As new borne babes desire the sincere milke of the Word , that ye may grow thereby , if so be ye haue tasted , that the Lord is gracious : to whom comming as vnto a liuing stone , dissalowed indeede of men , but chosen of God , and precious ; Yee also as liuely stones , are built vp a spirituall house , an holy Priesthood , to offer vp spirituall sacrifice , acceptable to God by Iesus Christ .
1 Pet.
2.2 , 3 , 4 , 5.
6 Herein this vnion betwixt the members of the true Church or Temple of God , is truely resembled by the manner of vnion betwixt bodies politike , or societies corporate , in that , locall vnion or vicinitie of place , is not required to the beginning , to the increase , or accomplishing of this vnion ; for though Christs manhood be in heauen , and we on earth , yet are we true members of his body , of his flesh , and of his bones , as truely and as really , as the naturall parts of our body are said to be our flesh , and our bones .
No man , ( saith the Apostle to the Ephesians , chap.
5. verse 29. )
hateth his owne flesh , but nourisheth it , and cherisheth it , after what manner ?
as Christ doth his Church .
So that euery member of the Church , or of Christs body ; is more neere or deere vnto him , than our flesh is vnto vs , and more his owne , than our flesh is ours .
Herein againe this vnion betwixt the members of the true Church , exceedes all other vnion of bodies ciuill , artificiall , or naturall ; that euery particular member , once perfectly vnited vnto the whole becomes immortall in it selfe .
Not the whole body or corporation onely , but euery indiuiduall or materiall part , remaines euerlastingly the same .
The whole body is not the same onely by succession or aequivalency As the head , so every member is trāslated from death to life : the very selfesame indiuidualls , which are in this life perfectly vnited vnto Christ by faith , shall be raised vp at the last day vnto the life of glory .
What it is to be perfectly vnited vnto Christ , or what perfection of vnion with him may in this life be attained vnto , fals not so properly within the compasse of this present treatise .
CHAP.
IIII.
Of the preheminences which the Church hath of other bodies or corporations , in respect of the Gouernour of it , and the Lawes by which it is gouerned .
Of the two Attributes , Holy and Chatholike .
THis Church or Kingdome of Christ , hath the preheminence of all other bodies politike , or Common-weales , in euery respect , in euery point , any way conducent to their vnitie , stabilitie or prosperitie .
First , for the forme of gouernment it is most excellent .
It is a Kingdome and hath but one head or gouernor , and he is truely one , not by succession , but by euerlasting continuation of one and the same indiuiduall life .
Secondly , the Lawes by which this one Kingdome is gouerned , are more excellent in themselues , and more vnchangeable , then the Lawes of any other Common weale or Kingdome .
Againe , the Lawes of this Kingdome be not onely the dictates of the eternall God ( for so were the ceremoniall or iudiciall Lawes of the Iewes : ) but more then thus , they are the vnchangeable copies or expressions of his immutable and most holy will ; by whose due obseruance the true members of this kingdome become like vnto him .
Thirdly , the obligements or conformity of euery Citizen or subiect vnto these Lawes , are farre more strict , than in any other Common weale or Kingdome : for of many priuiledges and gracious promises , which the Citizens of this Kingdome enioy , it is not the least , that their euerlasting Lawgiuer and gouernor , vouchsafes to write his Lawes , not in tables of stone or pillars of brasse , but in the hearts of them , that are to bee gouerned by them .
Now what bond or vnion betwixt men can bee imagined so great as that , which the fundamentall Law of this Kingdome once written in the hearts of men , doth necessarily induce or effect , to wit , that euery one should loue his Lord & King aboue all , and loue his fellow Citizens as himselfe .
And the execution of this Law is the accomplishment of the felicitie and prosperity of this Kingdome : who so hath once attained to this perfection , doth ioy as much in the good things which his fellow citizen possesseth , as in his owne good ; so that the ioy of each one is the ioy of all , and the ioy of all , is the ioy of each one .
2 Againe , this Church or Kingdome of Christ herein hath the preheminence for vnity aboue all bodies naturall or artificiall , in that it is truly and indissolubly one , not by vnity onely of the forme , or by the continued identity of the head , or of some or more of the principall members , but by true vnitie and indiuiduall identitie of euery integrall or materiall part once perfectly vnited to the whole .
And albeit these parts before their vnion were Heterogeneall & most dislike , yet after their vnion they become vniforme & most homogeneall to each other .
Though some were Scythians , others Israelites , or Arabians , though some were slaues , & other Lords , yea Kings and Princes , some Lay-men , some Priests , some altogether illiterate , others learned , some old , some yong : yet all of them vpon their admission into this Church or Common weale , become a royall generation , Kings and Priests .
The least , the meanest , or lowest member of this vniuersall Church , or house of God , is himselfe a Temple of God.
Thus the vniuersality doth no way impeach , it doth rather set forth and commend the vnity of this Church .
3 That which giues this Church or Kingdome preheminence for vnitie doth giue it likewise preheminence for holinesse before al other Kingdomes or societies whatsoever , and that is the participation of the spirit of Christ , or ( as the Apostle speakes ) the participation of the diuine nature , which wee haue through the operation of the spirit as agent , but which formally consisteth in , or immediately resulteth from that immediate vnion which we haue , through the spirits agency , with our Lord and King , who is both God and man.
As this word Church so the chiefe attribute of the Chruch [ holy ] is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of many significations or importances .
To set downe all the severall importances which this word holy hath in scripture , would be tedious ; and in very truth , they are scarce comprehensible to humane capacity ; they may multiply vpon new occasions , and grow diuisible in semper divisibilia .
It shall suffice to know in generall , that the diuers significations of this word Holy , are of their number which , as Aristotle tells vs , dicuntur advnum , and may be as many as the references be vnto the principal Analogatum , from whatsoeuer subiect or matter the reference arise .
As for example , Sauitas , or healthfulnes doth properly or formally consist in the right temperature , disposition or habite of mans bodie : but some things are said to bee sana sound by perfect Analogie or proportion , as wee say pomum aut nux , an apple or a nut , or wood is sound , which are not rotten , putrified or tainted .
Wee say againe that cibus est sanus , meate is healthfull , drinke is healthfull , that the ayre wherin wee liue is healthfull , that the dyet , that is , moderatio victus , that exercise , is healthfull , and so of euery thing that is conducent to the procuration or preservation of health .
And sometimes the effects or tokens of internall health doe participate of its name , as wee say there is , saliva , or vrina sana , sound or healthfull spittle : &c. 4 In like manner , holinesse doth properly and formally consist in the right temperature or disposition of the soule , specially towards God.
The Idaea or exemplar of which temperature , is conformitie vnto Christ our head .
Now euery thing in scripture is termed holy , that hath any speciall reference to the producing of this temperature or quality of the soule , whether as a cause , meanes , or circumstance .
So we say the word preached is Holy , because it is the seed or meanes of begetting this holinesse , and withall , as it is indicium sanctitatis divinae , a signe or character of his holinesse whose word it is .
In the same respect likewise the Sacraments are Holy , the place wherein the word is preached , or Sacraments administred , is likewise termed Holy.
The day likewise or time , wherein such assemblies are held , are termed Holy.
But the Holinesse meant in this article , is internall holinesse , or purity of mind .
Now the fountaine of this Holines is in the head of the church Christ Iesus , from whose fulnesse some branch or streame of true and reall inherent sanctity of life , is deriued to euery true member of this Church .
This Church it selfe is not termed holy , à maiori parte , from the greater part only : Euery member of it is inherētly holy .
Howbeit this title of Holines though common to all , doth not ex aequo convenire omnibus , is not equally communicated vnto all , but by intrinsecall analogie or proportion .
It is more perfect and more pure , in such as are already admitted into the Church triumphant ; It doth rather purifie or cleanse such of Christs members , as haue their habitation in these houses of clay here on earth , then remain pure and perfect in them .
Recipitur ad modum recipientis , it is receiued according to the quality of the receiuer .
The same streame or water is not for cleerenes or other properties the same whilest it runs in a muddy channell , as it is in a Conduit of ●ead , or whē it runs vpon stone or gravell .
Christ , saith the Apostle , loued the Church , and gaue himselfe for it , that he might sanctifie and clense it 〈…〉 of water by the word .
That he might present it ●o himselfe a glorious Church , not hauing , spot or wrinkle , or any such thing , but that it should bee holy and without blemish .
Ephes .
5. vers .
25 , 26 , 27.
Though we be washed with the water of Baptisme , and with the wine of the Eucharist in this life , yet cannot we be so washed or clensed , as to be left without spot , wrinkle , or blemish , vntill we haue put off this earthly tabernacle , either by death , or by that change whereunto all are subiect that shall not die .
The reason why all must either dye or be changed , is , because flesh and blood cannot inherit the Kingdome of heauen , and the reason of this is , that flesh and blood is not capable of that purity or consummation of holinesse : which is as the wedding garment , without which none may enter into those Courts of the Temple , within which the mariage of the Lambe and his Spouse be solemnized .
Or to giue the summe of the Apostles reason in his owne words , We must bee vtterly stript of the Image of the earthly man , before wee can put on the compleat and glorious Image of the heavenly .
And as we haue borne the Image of the earthly , we shall also beare the Image of the heauenly .
But when shall that be ?
When this corruptible shall haue put on incorruption , and this mortall shall haue put on immortalitie ; when the saying shall be brought to passe ; Death is swallowed vp in victory .
1 Cor.
15. ver .
49 , 54.
5 The title of Catholike , to my best remembrance , is not expressed in Scripture , but often implyed in termes aequiualent .
The Church of Christ was first expresly enstyled Catholike by the Apostles thēselues o● 〈◊〉 compo●ers of the Apostles Creed , especially in opposition 〈…〉 visible Church of the Iewes , or rather to this peoples factious conceit of the prerogatiues which God had bestowed vpon their Nation ; misweening that the whole family or house of God , the full amplitude of the Messias his Kingdome , should be comprized within the house or family of Abraham , or at least , that none should haue any title or claime to the Kingdom of God , vnlesse he were first admitted to bee a member of that visible society , which did meet at Ierusalem as at their Common Hall , House , or place of Parliament .
That the Church should bee thus Catholike , or vniuersall , or that the Gentiles should be fellow heires , or ioynt members of the same body with Abrahams seed , was a secret , not imparted to many before the Revelation of the Gospell .
For this cause I Paul , the prisoner of Iesus Christ for you Gentiles , if yee haue heard of the dispensation of the grace of God , which is giuen me 〈…〉 : How that by reuelation he made knowne vnto me , the mystery ( as I wrote afore in few words , whereby when ye read , yee may 〈…〉 and my knowledge in the mystery of Christ ) which in other ages was not made knowne vnto the sonnes of men , as it is now revealed vnto his holy Apostles and Prophets by the spirit , that the Gentiles should be fellow heires of the same body , and partakers of his promise in Christ by the Gospell , Ephes .
3. ver .
1 , 2 , 3 , 4 , 5 , 6.
Saint Peter himselfe had not fully apprehended this mystery , vntil the Lord awaked him out of this dream , by interpreting the vision which he saw concerning this point .
Act.
10. ver .
15.
But seeing the euent answerable to Gods word , or to the voice which hee heard in the vision , he burst out into this confession ver .
34.
Of a truth I perceiue that God is no accepter of persons , but in euery nation , he that feareth him and worketh righteousnesse , is accepted with him : accepted to bee a liue member of his holy and Catholike Church , as Cornelius no question either at this time or afterwards was .
But the full importance of this terme Catholike is set downe , Revelat.
5. vers .
8 , 9.
And the foure and twenty Elders sung a new Song , saying , Thou art worthy to take the booke , and to open the seales thereof , for thou wast slaine , and hast redeemed vs to God , by thy blood , out of every kindred , and tongue , and people , and nation : And hast made vs vnto our God , Kings and Priests , and we shall raigne on the earth .
The branches of this title Catholike are specially these three .
First , Gods Church is said to bee Catholike or vniuersall in respect of all places .
Secondly , in respect of all sorts and condi●●●●● of men , nationall or personall .
Thirdly , it is said Vniuersall in respect 〈…〉 Some of euery Nation , Condition , or state are admitted vnto it .
Some likewise are admitted in euery age or generation of men .
From the day wherein the Lord did lay the first foundation or corner stone in Sion , there haue beene in one place or other daily additions vnto this Church without substraction ; continuall adgeneration without corruption , and a continuall growth or augmentation without any the least diminution or decay of any true liue particle , which it had before .
CHAP.
V. Containing the friuolous exceptions of Cardinall Bellarmine , and some other Romanists against the former or like description of the true Church , or that Church which is principally meant in the Apostles Creede .
1 THis notification or circumscription of the true Church by the true and liue-mysticall body of Christ , is not lyable to that exception which Bellarmine and his followers haue taken against Caluines inuisible Church , as they conceiue it .
Or in case the same exceptions bee taken against the Church described or notified in the former chapters , one answer will suffice for both .
Their onely exception is this : Primum igitur , quòd vera Ecclesia sit visilibis probatur primò ex Scripturis omnibus , vbicunque inuenitur nomen Ecclesiae .
Nam semper nomine Ecclesiae visibilis congregatio significatur .
Nec vnum saltem locum Caluinus proferre potuit , nec protulit , vbi hoc nomen tribueretur congregationi inuisibili .
Bellar.
de Ecclesia militante , lib.
3. cap.
12.
That the true Church is visible , may first be proued out of all those Scriptures , in which the name of the Church is found .
For by this name a visible Congregation is alwaies signified .
Caluin neither did nor could produce so much as one place , wherein the name Church is bestowed vpon any inuisible Congregation .
2 If his meaning be , that so much of the true Church , and liue-mysticall body of Christ , as is now extant on earth , though altogether vnuisible to vs , be either excluded , or not principally meant in those places of Scriptures , Creedes , or Councels , in which the true Church is notified vnto vs by these or the like attributes , one , holy , Catholkie , or Apostolique , it is grosly and apparently false .
For all Gods promises to the Church principally belong to the principal members of it , who are distinctly and indiuidually knowne to himselfe onely , not so to vs. To whom notwithstanding their persons are visible , the profession of their faith is likewise visible .
The sinceritie of their hearts , or faith is to vs inuisible , and therefore inuisible it is to vs , whether they bee liue-members of the holy Catholike Church or no.
If his meaning be , that many Indiuiduals which are no true liue-members of the mysticall body of Christ , be literally comprized vnder the name and title of the Church ; the allegation , though most true , is very idle and impertinent .
For thus the Iew is able to make proofe , as direct and full , as can bee required by any ingenuous and learned Christian , that most of those types and prophesies which we alledge to euince Iesus the sonne of Mary to be the Christ and promised Messias , are literally and historically meant and verified , either of the sacrifice of the Law , or of Gods people ; of Dauid , of Salomon , or of some other , &c. Al this notwithstanding being granted , doth no way disproue , but rather ratifie our application of the same prophesies or sacred passages vnto Christ , of whom they are alwaies , in the intention of the holy Spirit , principally meant , and in whom alone they are exactly fulfilled , not onely according to the mysticall , but ( for the most part ) according to the most exquisite literall sense .
Not that either all or most passages of Scriptures , which are first literally verified of some other , and after exactly fulfilled in Christ , haue ( as some great Diuines thinke ) two literall senses ( albeit this may sometimes happen , though very seldome ) but that of one and the same litterall sense , there may be , and vsually are , two or more obiects ; one more principall and proper ; the other , either lesse principall , or lesse proper .
Thus it alwaies , not onely is , but of necessitie must be , wheresoeuer the tearmes , wherein it pleaseth the Spirit of God to expresse himselfe , containe in them a multiplicitie of significations or importances , whether aequiuocal , analogicall , or ad vnum .
Now of all tearmes vsed in Scripture , this word Church , as was obserued before , hath the greatest varietie of significations or importances .
And by consequence , it must haue one principall obiect , of which all the principall attributes or titles of the Church , are punctually and accurately verified ; and other obiects lesse principall , to which notwithstanding the same name or titles , are in some measure often communicated .
3 Hence it may to the obseruant Reader appeare , that Bellarmines exception or argument against Caluine , ) which being drawne into forme , stands thus ; [ The word [ Church ] in Scripture , doth alwaies import a visible companie of men : Therfore it doth not belong to an inuisible Congregation ] is no better then this , The holy ointment did bedeaw or besprinkle Aarons garments ; Ergo , It was not powred vpon his head , or it did not madifie or supple some other parts of his body : whereas the truth is , vnlesse the ointment had first beene plentifully poured vpon his head , it could not haue run downe his necke , vnto the skirts , or rather the brimmes of his vesture .
Answerable to this representation , we say that all the glorious prerogatiues , titles , or promises , annexed to the Church in Scriptures , are in th first place , and principally meant of Christs liue-mysticall body .
But being in abundant measure bestowed on it , they descend by analogie or participation , vnto all and euery one , ( that hath put on Christ by profession ) without respect of person , place , or dignitie .
All the difference in the measure of their participation or manner of their attribution , ariseth from the diuers degrees of similitudes or proportion , which they hold with the actuall live-members of Christs mysticall body , in matter of faith or conuersation .
Such as haue the true modell or draught of that Catholique faith , without which no man can be saued , imprinted in their vnderstandings , albeit not solidly ingrossed or transmitted into their hearts or affections , are to bee reputed by vs , ( who vnderstand their externall profession better then their inward disposition ) true Catholiques , ttue members of Christs body , and heires of promise .
Although in very deede , and in his sight that knowes the secrets of mens hearts , many of them be members of Christs body , onely in such a sense , as foetus conceptus , non animatus , As an humane body shaped or organized ; but yet not quickened with the spirit of life , is tearmed a man.
4 The conclusion touching this point , which Bellarmine & his followers are bound to proue , ( if any thing they meane to proue to the purpose ) is this , That vnder the name or titles of that Church , wherunto the assistance of Gods spirit for its direction or other like prerogatiues , are by Gods word assured , the visible Church taken in that sense , in which they alwaies take it , is either literally and punctually meant , or necessarily included .
The visible Church in their language is a Societie or Body Ecclesiastique notoriously knowne by the site or place of its residence , or by their dignitie , order and offices , which are the perpetuall gouernours of it .
Ecclesia , saith Bellarmine , est tam visibilis quam est Regnum Galliae , aut Respublica Venetorum .
And againe , that Church whereof Christ is King , is as visible in his absence , by the presence of his Vicar generall , as the Kingdome of Naples in the absence of the King , is by the presence of his Viceroy .
Vnto the attributes or prerogatiues bestowed on the Church , in the Apostles or Nicene Creede , or vnto the promises annexed vnto it in the Scripture , the visible Church , as we say , taken in the Romanists sense , hath no claime or title , saue onely in reuersion or by reflection : that is , The true mysticall body of Christ , is onely instated in the blessings , prerogatiues , or promises made vnto the Church : from this Body , or rather from Christ , which is the head of it , the said blessings immediately and successiuely descend in different measure vnto the seuerall members of it : or vnto such as are no solid members of Christ in practice or conuersation , yet true Catholiques in opinion and loue vnfaigned vnto the Catholique faith .
And from indiuiduals , thus habitually qualified ; the Church visible or representatiue deriues its right & interest in the promises made vnto the Church generally or indefinitely taken .
Wheresoeuer two or three , thus qualified , are gathered together in Christs name ; that is , not for any priuate ends , or sinister respects , but for meere loue of truth ; the presence of Christs spirit is , by promise , annexed vnto them .
Though a thousand Bishops , Prelates , or Clarkes , not thus qualified be assembled for their own gaine or dignities , or if their consultations be managed by superiour power or faction , they haue no like interest in the former promise .
For any Church visible or representatiue , whose indiuiduals are not thus farre qualified , the greater part whereof for number , or more principall for authority , may be infideles aut haereti ci occulti ; that is , Heretiques , Infidels , or Atheists in harts .
To vsurpe an absolute infallibilitie in iudgement of matters sacred , is no better then blasphemie : for any such Church to expect the extraordinary assistance of Gods spirit in their consultations , is but the dregs and reliques of Simon Magus his sin .
But of the diuers acceptions of this word Church , in what sense it is said visible or inuisible , true or false , wee are to speake hereafter , Sect.
2. chap.
1.
CHAP.
VI.
Containing the speciall points to be beleeued concerning this Article of the One , Holy , Catholique Church .
How euery one is so to moderate his assent or beliefe concerning it , that he neither incline vnto presumption , nor fall into despaire .
1 THe speciall points which wee are in this article to beleeue , are these .
First , that as Christ , whilest he liued on earth was a King , albeit his Kingdome was not earthly , nor of this world : so he hath still a Kingdome , or at least a great part of his Kingdome here on earth ; the members or Citizens of which Kingdome , whilest liuing in this world , are not of this world : their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as our Apostle speakes ) is in heauen , that is , the Societie or Corporation , whereof they are actuall and liue-members , is translated from earth to heauen , and their demeanour or conuersation here on earth must be celestiall , and such as becomes the sonnes of God.
The second , that God or Christ in the choyce or admission of Citizens into this celestiall Corporation , doth not tye himselfe to any one Kingdome , Nation , or Prouince , to any visible Societie or Corporation here on earth .
But as heauen it selfe is alike distant from euery part of the earth ; so euery Nation or Kingdome of the earth are alike free to stand for , or solicite their election or admission into this heauenly societie , which wee tearme the holy Catholique Church .
Of these two branches of beliefe this third is a necessary consequent , that God hath not bestowed such priuiledges vpon any visible Church or Ecclesiasticall Societie whatsoeuer vpon the face of the whole earth , as diuers Founders of Colledges in our Vniuersities , haue done vpon some Grammer Schooles founded likewise by them .
Many haue beene chosen and admitted for perpetuall Fellowes of the celestiall Academie , which neuer were trained vp in the doctrine or discipline of the Grecian , English or Romish Church .
God is the sole Founder of the vniuersall Church , and of euery particular true Church .
As for particular visible Churches , all are alike free , all their sonnes alike capable of admission into the holy Catholique Church ; or if any ods there be , it is in the different measure of their obseruance of the lawes prescribed to all , especially the Law of louing God aboue all in Christ , and of louing others as our selues for Christs sake .
2 The last point is , that of all such as are effectually called , or authentiquely admitted into this Societie , none euer reuolt againe to the Synagogue of Satan or to the world .
Their effectuall calling and solemne admission , makes them such pillars in the house of their God , that they cannot bee remoued ; Him that ouercommeth , will I make a pillar in the Temple of my God , and he shall goe no more out , and I will write vpon him the name of my God , and the name of the Citie of my God , which is new Ierusalem , which commeth downe out of heauen from my God.
And I will write vpon him my new Name , Rev.
3.12 .
So he had said before , vers .
5.
Hee that overcommeth , the same shall be cloathed in white rayment , and I will not blot out his name out of the booke of life , but I will confesse his name before my Father , and before his Angels .
Wherein this victorie consists , and how in this life it may be obtained , are points belonging to another Argument , and haue beene elsewhere discussed at large .
That their names who thus ouercome , are whilest they liue on earth , written in the booke of life , is euident out of the 20. chapter , ver .
12. the dead were iudged out of those things which were written in the bookes , according to their workes .
The difference betweene that part of Christs Church , which is triumphant , and that which is militant here on earth , may be resembled by the estate of a visible Societie or Corporation , of which the greater part or principall members liue at home in wealth , in peace and quietnes , whilest others of the same societie soiourn as Factors , or Apprentices in forraigne lands , yet certaine of their admission to the same priuiledges which the other enioy , after they haue serued out their Apprentiship and performed all duties and services required by the lawes of their Corporations .
3 Two questions , or rather two branches of one and the same question yet remaine , which euery one that sincerely mindeth matter of saluation , will often make with himselfe .
First , whether every one that sincerely professeth beleife of this article of the Holy Catholike Church , be bound to beleeue , that he himselfe is a true liue-member of the same Church .
The second , whether euery one which professeth this article , be bound to beleeue , that there is a true possibilitie left him by the founder of this Church or Kingdome , that hee may in good time become a true and liue-member of it .
Vnto the latter question , my answer shall be out of the words of a woman to her husband distrusting Gods loue and fauor towards them , whose words became Canonicall Scripture ; We shal surely die , saith Manoah vnto his wife , because wee haue seene God.
But his wife said vnto him , If the Lord were pleased to kill vs , he would not haue receiued a burnt offring , and a meat offering at our hands , neither would hee haue shewed vs all these things , nor would at this time haue shewed vs such things as these .
Iudg.
13. vers .
22 , 23.
All and euery one ought to bee assured that if the Lord had any purpose to exclude them from being liue-members of this Holy and Catholike Church , he would not so often , so louingly inuite them by the preaching of the Word , and exhibition of his holy Sacraments ; all which he mightily prophanes , whosoeuer otherwise receiues them , then as vndoubted pledges of Gods loue and fauour vnto him in particular .
4 To the former question , the answer is negatiue .
All are not bound to beleeue that they are actuall or reall members of the Catholike Church .
For none can truly beleeue thus much of himselfe , but he that hath made his election sure , and is certaine , that his name is written in the booke of life .
Now though it be most true , that whosoeuer is elect , was elected frō al eternity ; whosoeuer is reprobated , was reprobated from all eternity : yet will it not hence follow , that every man is at all times either in the absolute state of election and salvation , or in the absolute state of reprobation and damnation .
This is too desperate a diuision , to put Nouices in faith vpon it , a cruell racke for tender consciences .
The best aduice which I can in this point giue , is that no man , especially no nouice in faith , how strong a disputant soeuer he be , seeke to winde himselfe into this Catholike Church , by strength of syllogisme , lest Sathan thence take occasion to wrest his hopes out of his hands , by the same or like engine .
The iudicious Reader is to take further notice that many syllogismes , which goe currant amongst some good Diuines , haue many foule , though secret flawes , as hard to bee espied in this subiect of reprobation , election , and the like , as in any other , for these are hardly fashioned into syllogisticall forme .
Many propositions are often in vulgar matters , taken for vniuersall , when they are but indefinite .
First , to instance in a subiect wherin the fallacie is more grosse and more easie to be discerned : Quicunque dicit Alexandrum fuisse animal generosum , is verum dicit .
At quicunque dicit Alexandrum fuisse Bucephalum , dicit Alex 〈…〉 Ergo , Quicunque dicit Alexandrum fuisse Bucephalum , is verum dicit .
Whosoeuer saith Alexander the great was a generous creature , saith true : but he that saith Alexander was Bucephalus , saih Alexander was a generous creature : Therefore whosoever saith Alexander was Bucephalus , saith true .
Others perhaps may answer otherwise ; but the onely flaw in this Syllogisme , if wee examine it by the rules of Art , is that the Major proposition is indefinite , although it beare in front , a goodly show of an vniuersall note .
But how large soeuer the note of vniuersality be , vnlesse it do plene afficere medium terminum , it leaues the proposition as indefinite , as it found it .
Now the medius terminus in the former syllogisme is animal generosum .
And to make the former proposition vniuersall , the note of vniuersality should haue beene added to animal generosum ; as thus : Quicunque dicit Alexandrum fuisse animal quoduis generosum , is verum dicit .
At qui dicit Alexandrum fuisse Bucephalum , dicit Alexandrum fuisse animal quoddam generosum .
Here had beene dictum de omni , quodvis animal de quodam animali : the Syllogisme for its forme had been true , but the major proposition had beene apparantly false ; for Alexander was not euery generous creature , or a generous creature of euery kind .
The fallacie is the same though not so easily discerned in these two syllogismes following : Whosoeuer mortifies the deedes of the body by the spirit is certaine of life : But I mortifie the deeds of the body by the spirit .
Therefore I am an actuall and liue-member of the holy Catholike Church ; assured of salvation .
The vniuersall note [ whosoeuer ] doth not plene afficere medium terminum , which is mortification , which is in it selfe a terme indifinite , and hath many degrees or parts .
To make the proposition vniuersall or concludent , we should say thus : Whosoeuer doth in any sort mortifie the deeds of the bodie , is a liue member of the Catholike Church : But I doe in some sort mortifie the deeds of the bodie : Ergo , I am a liue-member of the Catholike Church .
The forme of this syllogisme is true , but now the Major is apparantly false , otherwise hee that would admit of this proposition or conclusion in time of prosperitie , or in speculations abstracted from cogitation of sins , past or presēt , the same party in consciousnes of actuall sin or grieuous temptations would yeeld to the premisses and conclusion following : Whosoeuer liues after the flesh shall dye , and is vtterly excluded from being a liue-member of the holy and Catholike Church .
But I haue liued and doe liue after the flesh : Ergo , I am but dead and lost , I shall neuer be a liue-member of the holy and Catholike Church .
These two propositions , Whosoeuer lines after the flesh shall dye ; whosoeuer doth mortifie the deedes of the body by the spirit , shall liue ; if we resolue them rightly , are in value thus much : 1 There is a degree or measure of mortification , whervnto whosoever doth attaine , is forthwith translated from death to life , and becomes a liue-member of the holy Catholike Church , a perpetuall Citizen of the Ierusalem which is aboue without all danger of disinfranchisement .
2 There is a degree or measure of fleshly or carnall liuing , which who so doth in this life reach vnto , doth thereby without Gods extraordinarie mercy exclude himselfe from the Communion of Saints , or society of the holy Church .
So that both propositions are vniuersall in respect of the persons , both indefinite in respect of the thing it selfe , to wit , mortification or carnall liuing .
This degree or measure of mortification may be accomplished in this life .
But who they bee , that haue attained to this perfect mortification , or when they attaine thereunto ; must bee left to the iudgement of God , and information of their owne consciences .
The safest rule for rectification of our consciences in this point , is that of Saint Peter : Brethren giue diligence to make your calling and election sure .
2 Pet.
chap.
1. vers .
10.
The meanes to make our election sure are there at large prescribed by him .
The briefe or abstract of it , is this ; to follow those practices , which our conscience enlightned by the light of Gods Word , shall approue .
For a good conscience is the mouth of the Spirit , and will one time or other speake words of comfort to euery one that hath it , and seekes to keepe it .
And one voluntarie testimonie of it grounded vpon experience or constancie of good thoughts , good deeds , or resolutions , is worth a thousand testimonies or confessions rackt from the speculatiue vnderstanding by force of Syllogisme .
SECT .
2.
Of the visible Church in generall .
Of its principall Attributes or priuiledges .
CHAP.
VII .
Of the Church militant and Triumphant .
In what sense it is said that the true Church is inuisible .
SEeing our purpose in the former treatise was onely to find out the formall difference , by which the One , Holy , Catholike and Apostolike Church is essentially constituted and distinguished from all other Congregations or Corporations ; & there was no difference at all to be obserued betweene the significations of the Latine Concio , and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whatsoeuer formall difference fits the one , doth as properly fit the other .
If wee looke vpon them , as they lye in predicamentall line , they haue the selfe same aspect or situation .
Their formall significations are as Synonymall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke , and Homo in Latine .
But being now to search out not the formall differences whereby the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principally so named , is distinguished from all other Societies , but the secondarie acceptions or seuerall branches of analogie , contained vnder the word Church or Ecclesia .
We are in the first place to note , that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a connotatiue signification or importance , which the latine concio , or English Church hath not .
It is as much in effect as euocata concio , a societie selected or called out .
This evocation or selection is of diuers sorts , and each sort admits diuers degrees .
The whole latitude aswell of the diuers sorts , as of their degrees , may best be taken partly by surueying the terminum à quo , & terminum ad quem , that is , the estate or condition of life whence men are called , and the estate or condition of life , vnto which such men are called as make the Church ; and partly from the nature , qualitie or degrees of the evocation or motion it selfe .
Some are called from profession of Paganisme , or from Infidelitie , vnto the profession of Christianitie vocatione merâ externâ , by externall vocation onely , as by preaching of the word , by exhibition of the Sacraments , or other like visible or sensible invitations , to become members of Christ .
And if they admit of the invitation & profession of Christianity , they become visible members of the Church indefinitely taken .
But proceeding no further ; the former calling through their owne default , not in respect of Gods intention or purpose in calling them , takes no reall effect .
We may say of them as our Sauiour saith in the parable , Matth.
22. vers .
8.
The wedding is ready , but they which were bidden were not worthy .
And men thus far called onely , are meere grammaticall passiues , and may be paralleld by the high way vpon which good seed was bestowed , though not receiued .
2 Others are called from Paganisme or Infidelitie , vocatione internâ , by internall touches or attractions , which in some produceth no better effects then good wishes or desires of amendment of life , or good motions for the present .
And these may be paralleld by the stonie ground which receiued the seede bestowed vpon it , and for a while gaue it nourishment and faire entertainement .
In others , the internall vocation may produce some roote , that is , some temporarie resolution for amendment of life or practices conformable to rules beleeued ; but no setled habit , no constancie in perseuerance .
And these may be paralleld by the thorny ground , in which the seede sowne , tooke better roote , then in the stonie ground , but was stifled in the growth .
This internall vocation is in others not onely effectuall for a time , or for some purposes , but produceth an habituall constant resolution of adhering to the truth knowne , and a conuersation answerable to this vocation .
The infallible consequent of all which is the gift of perseuerance : the terminus ad quem of this their constant motion or progresse perfected in victorie , is indissoluble vnion with Christ .
3 Of men indissolubly vnited to Christ , that is , of such as are though in a different measure perfect liue-members of the one , holy and Catholike Church , some are called not onely out of the dregs of their natiue corruption vnto the life of the Spirit , but out of this world into a better , and these are triumphant members of that one , holy , Catholike Church , which is the liue-body of Christ .
They are tuti et se curi , free not onely from all danger of Apostasie , but from all possibilitie of any annoyance or incumbrances , which the world , the Deuill , or the flesh can attempt against them .
These are they which came out of great tribulation , and haue washed their robes , and made them white in the blood of the Lambe .
Therefore are they before the throne of God , and serue him day and night in his Temple ; and he that sitteth on the throne , shall dwell among them .
They shall hunger no more , neither thirst any more , neither shall the Sunne light on them , nor any heate .
Reuel .
7. verse 14 , 15 , 16.
Such as are called out of the flesh vnto the life of the Spirit , but not as yet out of the world , are militant members of the holy Catholike Church and victoriously militant .
Tuti sunt , at non securi ; They are exempted from ordinary danger or probable hazard of Apostasie , but not vtterly secured from all danger of temptation , no not from all impairement of their present estate .
4 Such as are called vocatione internâ , by an inward calling , sed inefficaci , not effectuall , or men not indued with the gift of perseuerance , are militant members of the Church indefinitely taken , but not victoriously militant : no perfect members of the One , Holy , Catholike Church , so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by excellencie .
Such as are called vocatione externâ , by externall vocation onely , are no true members of the Church militant , much lesse any militant members of that true holy and Catholike Church , yet members in their kinde of the visible Church ; for so , as Cardinal Bellarmine acknowledgeth , occultihaeretici , aut infideles , dissembling Heritikes , or Infidels in heart may be .
And this sort of men may bee best resembled by such as haue been prest for Souldiers , and taken their pay , but without any resolution or purpose to shew themselues in the day of battaile , much lesse to aduenture themselues in any difficult seruice , but ready vpon approach of danger to forsake the field , or reuolt vnto the enemie .
So that the ordinary and vsuall diuision of the Church into triumphant and militant , comprehendeth more then the liue-members of the holy and Catholike Church ; to wit , such members of the visible Church or Churches , as oppose themselues to the holy and Catholike Church , or are not well affected towards it .
5 The visible Church is a transcendent , and doth neither exclude the members of the Holy Church triumphant or militant , nor doth it consist onely of them , or of men internally , though ineffectually called : but of them and of others called onely vocatione merè externâ , by vocation meerely externall .
Euery member of the Church triumphant , is visible to other members of the same Church , though all inuisible to the Church militant here on earth ; as , perhaps , the true members of the Church militant , are to them , saue onely so farre as God hath reuealed to them the names of such as shall bee saued .
The Church militant likewise is visible to God , and to the seuerall members of it : But what members of this visible and militant Church , be liue-members of the one , holy and Catholike Church , or who hereafter shall become liue-members of it , is knowne onely to God , or to mens priuate consciences , after their effectuall calling .
Euery man perhaps may feele or perceiue his owne , but he cannot discerne or see anothers effectuall calling .
6 Though the Church bee sometimes by good Writers instiled as well inuisible , as visible ; wee are not from this opposition of words or tearmes to conceit an opposition or distinction of Churches , as if some were visible , others altogether inuisible .
Such as most vse these tearmes , meane no more by them , then we haue said , to wit ; what persons of the militant and visible Church bee true Denisons of the heauenly Ierusalem or Citie of God , is to vs inuisible or vnknowne .
I cannot say , whether it were ignorance or malice in the Romanists , to construe these tearms of visible and inuisible , whilest they found them in some of our Writers , for diuisiue differences of the Church , as if they had constituted two contra-distinct or opposite Churches ; when as it is plaine , that they are for the most part subordinate & coincident .
Ordinarily the liue-members of the Holy Catholike Church , or of that part of it which is to vs inuisible , are members of some visible Church , but not é contra .
For neither all nor most part of any visible Church in latter ages , are true and liue-members of the Holy and Catholike Church , part of which wee beleeue to be here on earth , though it be to vs inuisible .
Finally , to be visible or inuisible , are denominations meerely accidentall , no true differences of the Church .
Betweene a visible Church , and a Church inuisible , there is a meane .
Many there bee , or may be in most ages , which are no members of the visible Church , and yet better members of the true Church , then the members of the Church visible for the present are .
For the true and orthodoxall Church , might be truely visible in its members so dispersed and scattered , as they cannot rightly be said to make one true visible Church .
7 The inuisibilitie of the holy Catholike Church here militant on earth , hath not beene in all ages the same .
The members of this diuision ( if so it please any man to conceit it ) were , in the Apostles time , in a manner , coincident .
Few there were ( especially of the Iewish nation ) which did associate themselues vnto the then visible Church , which were not euen in this life associated to the holy and Catholike Church militant , & made liuing stones in the house of God.
That saying of the holy Spirit , ( Act.
2. v. 47. )
was more peculiarly verified of those times , and of that people , then of any other times or people : The Lord added to the Church daily such as should bee saued .
This saying includes thus much , That all , or most of those that professed themselues members of the then visible Church , became liue-members of the holy Catholike Church .
And no wonder , for the temptations or dangers , which then hindred the Iewes or Gentiles , but especially the Iewes from consociating themselues to the then visible Church , were more and greater , then such as hinder the members of later visible Churches , from entring into the Kingdome of heauen , or from resolute profession of that doctrine , without which , no member of any visible Church this day extant vpon earth , can enter or be admitted into that one , holy , and Catholike Church .
Vntill Bellarmine , Valentia , Stapleton , and some others , did trouble the streame or current of Gods Word ; as much as we haue here said , was cleerely represented to the aduersaries of our Church .
Witnesse that Enchiridion of Christian Institutions , set forth by the prouinciall Councell of Colon , vpon this Article of the Creede .
The Author of which Enchiridion ( were he one or more ) hauing diuided the Church into triumphant and militant , ingenuously grants , that the Church militant , taken in its proper and strict sense , is inuisible , saue onely to God.
He grants withall , that some members of the Church militant , ita sunt in domo Dei , vt ipsi sint Domus Dei , they are so in the Church of God , as they themselues are the Churches of God ; that is , as we said before , they are homogeneall and liue-members of the one , holy , Catholike and Apostolike Church , or pillars and liuing stones , so layed by the hand of God , that they can neuer be remoued .
All hee had to say against Lutherans , was , verùm ad eum modum non oportet accipere Ecclesia vocabulum , &c. That when Christ commands vs to heare the Church , or when the Fathers dispute about the authority of the Church , we are not to take the Church militant so strictly , as Luther , Caluine , and their followers somtimes doe ; to wit , for the liue-members of Christs mysticall body .
All this may be granted ; we are not the men which they mistake vs for .
We neuer denied obedience to the visible Church , which consists of good and bad , which containes in it as well the reprobate as the elect .
All the difference betwixt vs is about the bounds or the limits of the obedience which wee owe vnto the visible Church .
Wee say first the present Romish visible Church , doth exact greater and more absolute obedience , then either Moses , or such as sate in Moses chayre , then either Christ or his Apostles did exact of their followers , whilest hee liued here on earth .
Secondly , wee say , that we doe not owe the same measure of obedience to any visible Church now on earth , as the primitiue professors and beleeuers did to our Sauiour Christ , and his Apostles .
CHAP.
VIII .
What is required to the constitution of a visible Church .
Whence the vnitie or pluralitie of visible Churches ariseth .
What vnitie may be had or expected betweene visible Churches independent one of another for Iurisdiction .
The diuers acceptions or degrees of the visible Church .
1 TO the constitution of a visible Church , there is required first externall profession of one and and the same faith .
Whether the parties making this profession be many or few , it skils not .
Sometimes the father of the family with his sonnes and men-seruants , were professors of the Christian faith , taught by the Apostles , whilest the mothers and the daughters with others of the same family remained in Paganisme and infidelity , et é contra .
Now though the house so diuided , were not the Church of God , yet was there a visible Church of God , or part of such a Church in that house .
A visible Church distinct from others in place of habitation onely , not by diuersitie of faith or discipline .
For , seuerall families of the faithfull were called Churches , as being , partes similares , Homogeneall parts of some more intire or ample visible Church .
Secondly , to the constitution of an intire visible Church , there is required ( besides vnitie of profession , or the vnitie of faith professed , or of morall Lawes acknowledged ) an vnitie of Lawes or ordinances iudiciall , or an vnity of discipline , of astipulation or obligement vnto a peculiar kind of power or authority , before vnusuall in other Societies or Corporations .
2 Before the Pastors or gouernors of the Church had any commission or coactiue power deriued frō Princes , States , or Common weales , to make Lawes for the Church , or for punishing offenders ; euery member of the visible Church in what Realme or Kingdome soeuer seated , did renounce or abiure all vse of such libertie , as euery other member of the same Kingdome or common-weale , which was no member of the Church , did enioy .
It was not lawfull for one member of the visible Church to implead another in matter of controuersie or wrong , before a forraigne Iudge .
And although this astipulation was not legall ( that is , not authorised by any humane Law or custome ) yet did it bind them faster then any legall or ciuill bond .
Dare any of you ( saith S. Paul ) having a matter against another , goe to Law before the vniust , and not before the Saints ?
Doe ye not know that the Saints shall iudge the world ?
and if the world shall be iudged by you , are ye vnworthy to iudge the smallest matters ?
1 Cor.
cap.
6. vers .
1 , 2.
But if some member of this visible church , had opposed this spirituall authority , or reiected this discipline or astipulation , what remedie had the Apostles against them ?
In primitiue times , euery one that was partaker of the Word , of the Sacraments , or of spirituall blessings , did thereby subiect or oblige himselfe vnto a peculiar kinde of Iudicature or tribunall , vnto which no other member of the Common weale or Kingdome , which was no participant of the Word or Sacraments , was either subiect or obliged .
And this was the sentence of Excommunication ; an extraordinarie and peculiar kind of Iudicature , which the Apostles exercised by authoritie immediately deriued from Christ ; not by commission or warrant from Princes , or Estates , not by the positiue Lawes or ordinances of any Body ciuill or ecclesiasticke .
I verily as absent in body , but present in spirit , haue iudged alreadie , as though I were present , concerning him that hath so done this deed .
In the name of our Lord Iesus Christ , when yee are gathered together , and my spirit , with the power of our Lord Iesus Christ , To deliuer such a one vnto Sathan for the destruction of the flesh , that the spirit may be saued in the day of the Lord Iesus .
1 Cor.
cap.
5. v. 3 , 4 , 5.
That this Apostolicall Iudicature did extend onely to the visible church planted by him ; that it did extend to all , and might be exercised vpon euery actuall member of the same Church , is apparant from the 9 , 10 , & 11. ver .
I wrote vnto you in an Epistle , not to companie with Fornicators .
The Corinthians had extended this precept too farre ; so farre , as it was not possible for them exactly to obserue it ; And vpon this occasion it seemes they did ( as it vsually fals out in like cases ) vtterly neglect to practise it within its proper bounds or limits .
The Apostle therefore expresseth his meaning not to be , that they should not keepe company with the Fornicators of this world , or with the covetous , or extortioners , or with Idolaters ; for then must ye needs goe out of the world .
But now I haue written vnto you , not to keepe company , if any man that is called a brother be a fornicator , or covetous , or an Idolater , or a railer , or a Drunkard , or an extortioner : with such a one no not to eate .
For what haue I to doe to iudge them also that are without ?
doe not yee iudge them that are within ?
But them that are without , God iudgeth .
3 Thus it is true in blessings or priuiledges ecclesiasticall as well as ciuill ; Omnis commoditas sua fert incommoda secum : Euery commodity or conveniēce is charged with some or other incommodious conditions .
Such of the Corinthians as were foris , extra matriculam Ecclesiae visibilis , out of the visible Church in Corinth , were not subiect vnto this extraordinarie Iudicature , or the inconveniences that did accompanie it : Vnto all which euery visible member of the Chuch there planted was subiect .
But this subiection was like the seruice of God , a great part of their perfect freedome , and a chastisement , not sweet for the present but grieuous , yet yeelding the peaceable fruit of righteousnesse to them that were exercised by it .
All the Corinthians that were foris , that is , out of the visible Church there planted , were more then lyable , and more then obnoxious to a more dreadfull iudgement from God , which one time or other must ineuitably fall vpon euery one , that is not found in Christ , or that is not a liue-member of the holy Catholike Church .
The onely meanes , at least the ordinarie meanes then possible , to be exempted from this fearefull iudgement , was by associating themselues vnto the present visible Church , and by submission of their soules to this peculiar Iudicature of Gods Apostles , Christs Embassadours .
For this power ( as the Apostle elsewhere speakes ) was not giuen them for destruction , but for edification .
The members of the Church that were thus iudged by them , were chastened by the Lord , that they should not bee condemned with the world .
1 Cor.
11. vers .
32.
Every Apostle of Christ had the same authoritie which S. Paul here practised ; namely , full authoritie to set downe orders for governing the Chruches planted by them , and for excommunicating all such persons , as either contemptuously violated their orders , or did otherwise scandalously trespasse against the morall Law of God.
4 Was it then lawfull for any visible member of the Church planted by Saint Paul at Corinth in case of controuersies , which were to be arbitrated according to the tenor of his prescript before rehearsed , to appeale from the sentence of Saint Paul or other domesticke arbitrators , vnto S. Peter , or vnto any forraine Church or See planted or gouerned by him ?
Or contrariwise , was it lawfull for the Churches planted by Saint Peter , to appeale vnto S. Paul ?
If thus to doe it were not lawfull , then questionlesse , the Churches visible of Saint Pauls planting , were as truely distinct from the Chruches planted or governed by Saint Peter , as one free State or Common weale is from another , vnto which it is not in iurisdiction or matter of appeale subordinate .
Now it is not the vnitie or identitie of lawes or customes , that makes a Common weale or Kingdome to be one and the same , vnlesse the persons which are subiect vnto the same Lawes , be likewise subiect to the same Supreame Tribunall .
For albeit , aswell the temporall Lawes as the Ecclesiasticall constitutions of Sweden or Russia , were as like to our English Lawes Ecclesiasticall or temporall , as one apple is like to another ; yet could not Russia , Sweden and England bee so properly termed one Kingdome and Common weale , as England and Scotland are : although the Lawes by which those Kingdomes are gouerned be much different .
5 In like manner , admitting the Lawes & discipline of all the Churches planted by Saint Peter , by Saint Paul , and other Apostles , had beene the selfe same : yet could they not in this respect bee so truly and properly said one visible Church , as the particular Churches planted by Saint Paul especially in one and the same prouince were one Church ; albeit their Lawes or ordinances had been more different .
It is probable then , that there were as many seuerall distinct visible Churches , as there were Apostles , or other Ambassadors of Christ , immediately indued with this extraordinary iudicature which is immediately deriued from Christ , and independent vpon any earthly power , or any power whatsoever on earth ; whether spirituall or temporall .
Their opinion is very probable , who thinke that euery Apostle had his peculiar circuit allotted him by Christ ; and that they did disperse themselues into twelue seuerall parts of the world .
According to this tradition of the Ancients , a learned Criticke of our times in matters sacred , doth point and interpret the 25. v. of the first of the Acts , after another manner , then any known Interpreter ( to my remembrance ) doth .
And they prayed saying , Thou Lord which knowest the hearts of all men , shew whether of these two thou hast chosen , that he may take the roome of this ministration & Apostleship , frō which Iudas by transgression fell , that he ( to wit , Iudas ) might goe vnto his owne place .
Forso this place is ordinarily expounded : but the Greek may bear another sense , to wit , that he that tooke part of the ministration and Apostleship from which Iudas had falne , might bee sent that circuit , which Iudas ( had he not falne ) should haue gone .
I It is then profession of the same faith , participation of the Sacraments , and subiection to the same Lawes and Ordinances ecclesiasticke , which makes the visible Chruch to be one .
II It is the diuersitie of independent Iudicature , or supreame tribunalls ecclesiasticke , which makes pluralitie of visible Churches , or distinguisheth one from the other .
III That which makes euery visible Church to be more or lesse , the true Church of God , is the greater or lesse efficacie or conformity of its publike doctrine and discipline for enapting or fashioning the visible members of it , that they may become liue-members of the Holy Catholike Church , or living stones of the new Ierusalem .
Euery true visible Church is as an inferiour Free-Schoole or Nurserie for trayning vp Scholars , that they may be fit to be admitted into the celestiall Academie .
6 There be two questions yet remaining of very good vse , which ( if God permit ) shall bee more particularly discussed hereafter .
First , Whether there be any Iudicature ecclesiasticke for independencie , or otherwise , altogether the same with that which the Apostles in the first planting of Churches , had and practised .
Secondly , Whether independent Iudicatures ecclesiasticke , did or may decrease or multiply in succeeding ages , or so decrease for number , that there shall be but one left on earth vnto which all ought to bee subiect so farre , that there shall or can bee but one true visible Church .
Concerning the first point , Whether there bee any Iudicature Ecclesiasticke altogether the same with that which the Apostles had : I am not of opinion with Erastus , that great Physition and good Diuine , that the exercise of Excommunication , was then onely needfull , when no visible Church had any legall or ciuill remedie to preserue its vnitie , or purge it selfe of grosse offenders .
Or that the right or power of Excommunication , which the Apostles and their immediate successors had , did vtterly expire and vanish , after once whole Cities or Common weales became Christian , and the Churches which before had onely soiourned amongst them , were incorporated into them as liue principall members ; enabled by full authority deriued from the supreame Maiestie or soueraigntie of States or Kingdomes , to inflict corporall punishment vpon offenders , to enact coerciue or penall Lawes or other meanes necessary for diffusing the doctrine of life throughout the whole body politike , without lett or incumbrance of any particular part or member .
But though I be not thus farre of Erastus his mind , that the power of Excommunication did at that time specified by him , vtterly expire or determine ; yet hath experience made it more then probable , that after the Churches and Common weales , were so mutually interwrapt and lincked together , that euery member of the Common weale was inforced to become a member of the Church , and to bee so admitted by Church Gouernours : the edge of the spirituall * sword was much abated , the force of former spirituall ordinances became stifeled with the multitude of persons against whom they were directed .
Whether the defect bee in the power it selfe , or in such as haue it , but doe not vse it ; certaine it is , that this branch of discipline is not in our dayes so effectuall as sometimes it hath beene , either for framing visible Churches vnto the rules prescribed by their great Founders or first Planters , or for conforming the members of the visible Church vnto the true , Holy , and Catholike Church .
The meere spirituall power with which alone the Apostles and their immediate Successors were indued , was of greater efficacie then both the remainder of the like spirituall power in later Bishops and Pastors , and all the strength of secular or ciuill power , wherewith Princes , States or Kingdomes , since the mutuall incorporation of Common weales and Churches haue ( as they were in conscience and de iure divino bound ) assisted Prelates and Church-gouernors .
7 To the second question [ Whether there be one or more independent tribunals ] the later Romanists vnanimously answer , that there is but one onely Iudicature or supreame tribunall here on earth , the Iudge whereof they make the onely head of all the Churches , or ( as they would say ) of the whole militant Church here on earth .
Nostra sententia est , saith * Bellarmine , Ecclesiam vnam tantum esse , non duas , et illam vnam et veram esse coetum bominum eiusdem christianae fidei professione et eorundem sacramentorum communione , colligatum , sub regimine legitimorum pastorum , ac praecipue vnius Christi in terris vicarij , Romani Pontificis .
Ex qua definitione facile colligi potest , qui homines ad Ecclesiam pertineant , qui vero ad eam non pertineant .
Tres enim sunt partes huius definitionis .
Professio verae fidei , Sacramentorum communio , et subiectio ad legitimum pastorem Romanum Pontificem .
The Church in our opinion , saith Cardinall Bellarmine , is one not two , and this one true Church is a Company of men linked together by profession of the same christian Faith , by communion of the same Sacraments , vnder the gouernement of lawfull Pastors , and chiefly of the Bishop of Rome , Christs sole Vicegerent here on earth .
Out of this definition ( hee further addes , ) it may easily bee gathered what men pertaine vnto the Church , who pertaine not vnto it .
For the parts of this definition are three ; Profession of Faith , Sacramentall Communion , and subiection to the lawfull Pastor , viz.
the Bishop of Rome .
The conclusion which he aymes at is this , that whosoeuer either doth not hold the same Faith in all points which the Romish Church doth , or doth not communicate with that Church in the vse of Sacraments , or doing both these , doth not withall acknowledge the Bishop of Rome for his supreame Gouernour ecclesiastike , hee no way belongs to the true Church .
Whosoeuer holds all the three parts of the former definition , he is the true sonne of the same Church .
The militant Church , saith the Author of the Antidote , is a society or company of men , linked and combined together in the same profession of the Christian Faith , and vse of Sacraments vnder lawfull Pastors , chiefly vnder one Head , and Vicar of Christ the Pope of Rome .
the 3. part of the Antidote , cap.
1. p. 17.
§ .
5.
8 The Church triumphant is more beholding to , or rather lesse iniured by this Cardinall and his followers , then it was by some former Popes or Councels , which as the * Doctor of famous and blessed memorie long since obserued , haue made the Pope head of the Church triumphant .
Cardinall Bellarmine and his Epitomists , in making the Pope such an head of the vniuersall Church militant , make him an essentiall head of all Christs actuall liue and indeficient members here on earth .
And thus to doe , is an indignitie to Christ , not literally or fully expressable by any tearmes which the tongue or pen of men can inuent .
It may notwithstanding , be thus typically represented or shadowed .
Suppose a man should put a Gorgon or Saracens head made of straw or clouts , taken out of a sinke , or some other place not fit to be named , vpon the Kings statue or image made by publike authority , of pure gold , hauing first stricken off , or stollen away the true head , which the Artificer had framed of matter homogeneall and correspondent for forme or proportion to the rest of the body .
9 Contradictorie to Cardinall Bellarmine and the Author of the Antidotes definition , wee may for the present conclude , and the rules as well of nature and reason , as of lawes supernaturall and diuine , will ratifie our conclusion , viz.
First , that since the Churches and Common-weales absolutely distinct each from other , and independent one of another , haue beene thus wedded together as soule and body , as man and wife ; there haue beene as many seuerall visible Churches independent each on other , for matter of iurisdiction or subiection to one visible Head , as there be seuerall free States or Christian Kingdomes independent one of another .
Secondly , that the subordination of Church to Church , is in proportion the same , with the subordination of the seuerall states , wherein the Churches are planted .
The best vnion that can be expected betweene visible Chuches seated in Kingdomes or Common-weales independent one of another , is the vnitie of league or friendship .
And this may be as strict as it shall please such Common-weales , or Churches to make it .
Thirdly , to make the Church seated in one absolute State or Kingdome , liue in subiection to another Church seated in another Kingdome , or to any member of another Church or Kingdome ( head or branch ) is to erect a Babell , or seat for Antichrist , not to build vp one holy Church to Christ .
This practice or vsurpation of the Romish Church , hath been the reason why the christian world for these many yeeres , hath beene more confused and disordered , then the Synagogue of Mahomet .
Nor is there any possibilitie that christian States or Kingdomes should euer be so vnited in faith and loue , as that their ioynt prayers should be acceptable vnto God against the Turke or other professed enemie of Christ , vntill they haue cast off this heauy yoke of Satanicall slauery .
But of these points hereafter .
10 Lastly , since the Church hath beene diffused throughout all and euery part of Kingdomes and Prouinces , it is impossible that euery member should personally meete to make lawes and orders .
And yet all lawes are presumed to bee made by vniuersall consent , and in this regard , the Churches haue beene inforced to haue as well Churches as Bodies politike , representatiue .
And inasmuch as the practice and custome hath beene , to admit none but Cleargie or Church-men , as members of the Body Ecclesiastike or Church representatiue : the name of the Church hath beene in a manner appropriated to the Cleargie , Church-men , or Spiritualtie .
The Church or body Ecclesiastike representatiue , that is , the Church inabled to make lawes or canons Ecclesiastike , ( of what members soeuer , it doth , may or ought to consist , for their qualification , as whether onely of Clarkes , or whether it may admit some mixture of the Layetie ) is either permanently existent , or existent onely by vicissitude or turnes .
The Church representatiue which is existent , onely by vicissitude , or at certaine times onely , may bee comprehended vnder the names of Councels or Synods , whether oecumenicall , generall or prouinciall , or of Conuocations ecclesiastike .
The Church representatiue permanently existent , amongst the Romanists , is the Consistorie of the Pope and his Cardinals .
Albeit in very deede , the Iesuites , the Canonists , and later Papists of their instruction , haue contracted the Church representatiue into the Popes brest alone .
He , to vse their own dialect , is the vertuall Church , that is , He eminently comprehends al the authoritie which is formally and ordinarily seated or inhaerent , whether in the Church representatiue , or in the whole militant and visible Church of God , whereof He claimeth to bee the sole visible head .
He hath the same reference to the whole body of the Church visible besides , as Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or quintescence of the visible Church , or in respect of that Church , all in all .
So Cardinall Paleotus , in his booke , de sacro consistorio , would perswade vs , that as God Almighty sometimes gouernes the world by his ordinary power , or by the ministerie or coagencie of second causes , sometimes by his extraordinarie immediate or absolute power ; so the Pope sometimes determines controuersies in religion and orders the affaires of the Church , by the consent and assistance of Councels , or at least of his Consistorie ; somtimes by himselfe alone , and by his sole plenarie and illimited power .
CHAP.
IX .
That albeit the true Church be alwaies visible , yet it is a grosse sophisme hence to inferre , that the visible Church is alwaies the true Church ; or that one visible Church is more priuiledged from erring than another .
The strange blasphemie , by which the Author of the Antidote seekes to support the infallibilitie of the visible Romish Church .
1 THe subiect of our next inquirie , shall bee so to share the titles or attributes giuen by the Scriptures , orthodoxall antiquitie , or other good authoritie , to the Church indefinitely taken , betweene that one , Holy , Catholike Church which wee beleeue in this Creede , and the visible Church or Churches , which we see or know ; so as that God and his Holy Church , may haue their full dues , and Gods deputies here on earth , Caesars or other gouernours of his visible Church , may haue no wrong .
The best and most generall rule for our direction in this search , is that , which will better appeare from a treatise concerning the exposition of prophesies .
For , as one and the same prophesie touching Christ , so one and the same promise made vnto the Church , may be often literally verified , and in different measure successiuely fulfilled of diuers parties .
Some promises may be literally verified of the visible Church or Synagogue of the Iewes before our Sauiours Incarnation , and of the visible Churches planted by his Apostles ; and bee in part fulfilled , throughout euery age , of the liue-members of Christs body to vs inuisible , but lastly to bee exactly fulfilled of the Church triumphant or Kingdome of glory .
2 Most of the later Romanists arguments , are meere Sophismes à dicto secundùm quid , ad simpliciter ; that is , they take all those glorious titles or promises made to the Church in its most ample or exquisite signification , to be exactly and intirely fulfilled of the visible Church throughout all ages ; when as they are verified of it in part onely , or at some speciall times , or by way of type or shadow , and vnto which she hath at no time any absolute title , but conditionall .
In this mist of ignorance , the Author of the blinde guide of faith , in his second chapter , doth strangely wander , not onely from the truth , but from the leuell which hee had taken , not much amisse , in the first chapter of his treatise ; and as his custome is , when hee hath lost his way , like a balling Hound , not well entred , fals a barking at Doctor Whitaker , whose words or meaning , how sincerely he quotes or recites , I leaue it to the vnpartiall Readers examination .
In his third chapter hauing proposed this Thesis , That the true visible Church is apparantly knowne , and famous to the world , he labours to proue in the fourth chapter , that the true visible and apparantly knowne Church can neuer faile .
That the visible Church was in the Apostles time and after , the true Church of God , we neuer denyed : nor will we contend with him , whether the true Church of God on earth can euer faile , no not whether euer it ceaseth to be visible .
Where then is the difference ?
These two propositions , the true Church of God is alwaies visible , the visible Church is alwaies the true Church of God , differ as much as a Mill-horse , and a Horse-mill : or , as to stand with a man , and to withstand a man.
The whole visible Church in the dayes of the Emperours Constantius and Valens , did Arianize , as the Romanist cannot deny .
The best answer that they can giue to this Instance is , that these Emperours did not raigne long , for Valens died within three yeeres after the persecution by him begun .
Howeuer ; the Councell of Millain , of Sirmium , &c. was the then visible Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
But I hope , they wil not say , that it was the true Church of God.
For though almost all the Bishops and most Christians throughout the Romane Empire did subscribe vnto these Councels , yet was not the true * Church of God during these three yeeres inuisible , but more remarkably visible in some few which did contradict the then visible Church , content to suffer exile or other martyrdome , in maintenance of the Holy Catholike faith , which is the life and soule of the Church of God.
In few ages after , wherein worse beasts then Valens was , were chiefe Gouernours of the visible Church : that is , after the succession of Romish Bishops was growne vp vnto a perfect beast , according to the measure of Antichrist ; the true Church of God was remarkeably visible in such as that visible Church did condemne for heretikes .
Instances to this purpose are plentifull in vnpartiall Writers .
And when the doctrine of Antichrist was come to his full growth , as in the Councell of Trent , although the whole bodie of Germany besides Chemnitius and some few others ; although the whole visible Church of France besides Caluin , and some such , had subscribed vnto that Councell ; yet the true Church of God had beene visible in France and Germanie in these worthies .
Enough there was in their writings against that Councell , to condemne all such as followed it , that is , the visible or representatiue Church of Rome , of palpable Antichristian heresie .
Yet when we say , that the true Church of God was visible in these men , & in their writings , or in Iohn Hus , &c. wee doe not tye our selues to embrace what soeuer they wrote , for truth .
Wee may say of the true visible Church , or of the truth by which we become visible members of the true Catholike Church , as one said of Truth philosophicall , That it could not be sound intire in the writings of any one Sect of Philosophers ; in the writings of all of them it might .
This aduantage we haue of all the Philosophers ; that we haue a surer and more perfect rule for examining the writings or doctrines of seuerall visible Churches , than they had any for examining truths philosophicall .
Absolutely to assent in each particular to any writers or teachers , since the first constitution of the Apostolike Church , or accomplishment of the written rule of faith , were to dissent from them in the maine and fundamentall point of Catholicke Faith.
For vnlesse there bee an vnfayned and hearty desire , a spirit of watchfulnesse and of willingnesse to limit our adherence vnto whatsoeeuer other writings , according to the greater or lesse evidence of their consonancy with the written rule ; neither Scholar , nor Master , nor Church visible or representatiue , can be any other then equiuocall or dead members of the true Church .
The Catholike faith it selfe , could it possibly be planted in any mans heart , without the spirit or Genius to direct or informe it , would quickly either putrifie or grow crooked .
3 Amongst other glorious titles wherwith the same Author seekes to adorne the Church of Rome , this , which is the title of his fift chapter , is one , that the true Church cannot erre .
A proposition , I must confesse , as hard for vs to disproue , if hee take it in sensu composito , as it is for him to proue , in sensu diuiso .
That no Church , as it is true , and whilest it is true , or in respect of those points with reference to which it is denominated true , can possibly erre , is a truth that cannot be denied .
But if by the true Church , he mean a visible , or the visible Romish Church ; there neither is , nor hath been any visible Church , though planted by the Apostles themselues , which since their times hath not either ceased to bee a visible Church , or else continued for a long time as palpably erroneous and false , as truely visible .
Whatsoeuer this Author deeme or write , his Fellowes and Masters with one mouth confesse , that every priuate man in their Church may erre ; that the Bishops assembled in Councell , without the Popes direction or confirmation of their sentence , may erre ; that the Pope himselfe vnlesse he speake ex cathedra , may erre .
And by this confession either the Romish church is no true Church , saue onely whilest the Pope speakes è Cathedra , or else the whole bodie of the true Church ( if the Romish church be the true Church , ) may sometimes erre .
For at all times else , both head and members of this Church may erre .
In this inference , I take it as granted , that the Pope doth not alwaies speake ex cathedra .
Now if in these interims of his cathedrall silence , any Bishop , Priest or Iesuit shal take vpon them to instruct their Auditors , out of the Pulpit or otherwise , in points of faith or controuersie ; their poore flocke by this mans collections against vs , cannot be made partakers of that true and infallible faith , without which no man can be saued ; because their Preachers or ministers are not infallible , nor ( to vse his words ) vndoubtedly fenced from all danger of errour .
His collections against vs are these : Finally to what end doe Protestants striue so much for the Churches erring , but onely to depriue themselues thereby of Church , Faith and Religion ?
For wheras neither religiō , nor Church can stād without supernaturall faith , nor supernaturall faith be attained without infallible certainty of the things beleeued ; if their Preachers , their Ministers , their Church be not vndoubtedly fenced frō all danger of error , the Articles they beleeue haue not that inerrable warrant , which is necessarie to faith .
Did this man , may wee thinke , beleeue that hee himselfe was vndoubtedly fenced from all danger of errour ?
If he did so beleeue , the Cardinalls of Rome shall doe him much wrong , if they chuse him not Pope the next Election , or appoint him not as coadiutor to the present Pope .
If it be replyed , that the Romish instructers , bee they Bishops or Priests , cannot erre because they neither beleeue nor teach others to beleeue any points of faith , but with absolute submission of their instructions to what the Pope already hath spoken , or shall hereafter speake ex cathedra concerning the same points ; the medicine will be a great deale worse then the disease .
For this perswasion or resolution is altother incompatible with the first grounds of faith , and is flat Apostacie from Christ , as hath beene discussed at large in the second booke vpon the Creed ; and shall be further manifested , if occasion require , in the second booke of this Treatise .
To the former obiection , the answer on our part is easie .
For true faith receiues its infallibilitie , not from any infallibilitie in our immediate and ordinary teachers , but from the infallibility of the truths themselues , which they propose vnto vs out of the rule of truth , and from the infallibilitie of that internall and secret Teacher , without whose impressions of truths infallible in mens hearts , no true faith can bee conceiued by the Church it selfe in what sense soever taken , or by any member of it .
But this point likewise hath beene fully discussed throughout our second booke vpon the Creed .
Concerning this glorious title of not erring , wherewith he seekes to invest the visible Church , the case is easie , and the issue short .
If the true Church which can neuer erre , be the visible Church ; then that visible Church , which often hath erred , and doth still erre , cannot be the true Church , nor such a supreame Iudge of controversies , as hee imagines the visible Romish Church to bee in his 6. chapter .
Now whether the visible church of Rome hath not of later yeeres grosly erred in many points , & most grieuously in this very opinion of their own absolute infallibilitie , comes to bee disputed in the second book .
In which likewise it shall ( by Gods assistance ) appeare , that this vanting Doctor hath really danced in that inextricable maze , which hee termes but an Imaginarie circle , cap.
7.
4.
The speciall title or attribute , which in this place requires larger discussion , whether it belong meerly to the Holy , Catholike Church , so termed by Excellency , or in some measure also vnto the visible Church ; is that Maxime vsuall amongst the Fathers , Extra Ecclesiam non est salus , that is , as the forecited Author proposeth it , cap.
8. that out of the true Church there can be no hope of salvation , in any congregation or sect whatsoeuer .
As an additionall to this generall Testimonie , they adde that of S. Hierom.
tom .
2.
Ep.
57. ad Damas .
& tom .
4. l. 4. comment .
in cap.
11.
Isa .
If any one were not in the Arke , he was drowned in the time of the inundation .
If any one he not in the Church , he perisheth in the day of destruction .
And againe , Gaudentius a little more ancient then Hierom ( as this Author cites him ; ) It is manifest that all men of those times perished , excepting onely such as deserued to bee found within the Arke , bearing a type or figure of the Church .
For so in like manner they cannot be saved , who are separated from the Apostolike faith , and Catholike Church .
Guide of Faith , cap.
8.
5 Pius Quartus affirmeth that , that Creed which he hath patched vp out of the Nicene creed & councel of Trent , is the Faith , extra quam non est salus , out of which there is no saluation .
Vnto an empty discourse addressed to this purpose , the said Author of the Antidote in his ninth chapter of the Guide of faith , hath prefixed this swelling title , No Sectarie ( so he termes vs , ) can be saved by beleeuing generall heads .
The marke he aymes at , is that we are bound vnder penaltie of damnation to beleeue whatsoeuer the visible Church commends vnto vs as a point of faith ; as firmely , as we beleeue the generall articles of the Apostolike or Nicene Creed .
And to obtrude this conclusion vpon vs , which would draw vs to a generall Apostasie , hee hath shamelesly transferd that royall prerogatiue of Gods morall law auouched by S. Iames , [ Whosoever shall keepe the whole Law , and yet offend in one point , he is guiltie of all .
c. 2.10 . ]
vnto all the mandates of the visible Church .
And lastly , to accumulate impudency , hauing once transgressed the bounds of Christian modestie , hee further addes [ That it is not enough to beleeue all the mandates of the visible Church , vnlesse wee doe communicate with it in practice . ]
But in what points we may communicate with the Romish church , in what we may not , shall bee in particular discussed hereafter .
For a generall answer to his blasphemous allegations , we can conceiue none better , none so good , as that which S. Iames hath framed for vs : He that said , Thou shalt not steal , Thou shalt do no murder , Thou shalt not commit adultery , nor beare false witnesse against thy neighbour ; said also in more precise and cautelous termes , Thou shalt not make to thy selfe any graven Image , nor the similitude of any thing that is in heauen aboue , or in the earth beneath .
Thou shalt not bow downe to them nor worship them , &c. Now if we shall communicate with the present Romish church , in worshipping the Images of the Almighty Creator , of the persons in Trinity , and of euery liuing creature in heauen ; or in adoring the similitudes of bread and wine , or rather bread or wine it selfe , wee should daily draw the guilt of transgressing the whole Law of God vpon vs. Wer● not these kind of men further transported with their blind zeale vnto their owne Traditions , and malice towards the Gospell of Christ , then the Iewes were ; we might referre this point vnto the Romanists , as the Apostles did the like vnto the Iudgement of the Iewes , Whether it be better , to obey God forbidding , or the visible Church commanding the adoration of Images , or the consecrated Hoast , Iudge ye .
CHAP.
X.
In what cases Arguments of proportion may bee drawne from Allegories .
A full explication of the Allegorie vsed by S. Paul , Gal.
4. and of the Argument , or concludent proofe , in the same Allegorie contained .
1 VNto the argument drawne from Noahs Arke I could vse the common exceptiō , Sensus allegoricus aut Symbolicus , non est sensus argumētativus ; That points of Doctrine are not to be grounded vpon the allegoricall or Symbolicall sense of scriptures .
But exceptions are then vsefull when they are needfull , & they are then only needfull , when the Testimonies against vs , are not only true but concludenr .
And some good writers to my apprehension , haue not in any point giuen greater advant●ge to their aduersaries , then by denying Orthodoxall or plausible antecedents , when they should haue examined the Argument , or trauersed the vulgar Iudgement , concerning the consequence .
We will not therfore deny , that the argument may be rightly drawn from Noahs Arke vnto Christ his Church which in Thesi , is as much as to say , that sensus allegoricus seu mysticus est aliquando argumentativus : The allegoricall or mystical sense is somtimes argumentatiue ; yea it is alwaies so , when the Allegorie is rightly grounded vpon the literall sense , and when the termes are distinct and rightly suited .
For such an allegorie , is an argument from proportion , which is the most vsuall kinde of argument amongst sacred Writers .
I will instance in two arguments of S. Paul ; in the one of which I must be somewhat longer , because it is more difficult .
Yet to recompence this inconuenience , the matter of it rightly explicated , is very Homogeneall or suteable to the matter now in hand , and may serue as a leading case to others which we are hereafter to handle .
Galat.
cap.
4. ver .
21 , 22 , 23 , 24 , 25 , 26.
Tell me , ye that desire to be vnder the Law , doe ye not heare the Law ?
For it is written , that Abraham had two sons , the one by a bōdmaid , the other by a free woman ; but he who was of the bondwoman , was borne after the flesh , but he of the free-woman was by promise : which things are an allegory .
As euery Analogie or proportion , so euery Allegorie ( especially in matters sacred ) if it be explicite and compleate , consists of foure distinct tearmes .
In this present Allegorie of the Apostle , as in the like vsed by sacred Writers , the two first tearmes haue a literall , proper or historicall sense : the other two haue a borrowed , metaphoricall or symbolicall sense .
Or to speake more significantly , ( perhaps to some men ) the two first tearmes , besides their historicall or natiue signification , haue a symbolicall or emblematicall importance ; that is , the realities or matters historically related or literally expressed , are as types and shadowes of some more principall euents , to ensue ; though not literally expressed or foretold , but by way of hieroglyficall embleme .
And in this Allegorie , the historicall and proper tearmes , are Hagar the Handmaid , and Sarah her Mistresse .
The Allegoricall tearmes , by these foreshadowed , are the two testaments , the one from Mount Sinai , whereof Hagar the Handmaid is the type , the other from heauen , established by our Sauiours blood , whereof Sarah the Mistresse and the Free-woman , is the type .
Thus much is cleare from the Apostle himselfe .
The difficultie which hath puzled many good interpreters in the exposition of this Text , herein consists : namely how , and in what manner the other tearmes , which are here interserted , as Mount-Sinai , or Hagar in Arabia , the Ierusalem that now is , and the Ierusalem which is aboue , are reducible to the foure former tearmes wherein the Allegorie properly consists .
To proue that Hagar , Sarahs Hand-maid , was the type of the Testament giuen vpon Mount Sinai , the Apostle thus inferres , or rather interprets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this Agar is mount Sinai in Arabia .
This inference to a meer Artist , may well seeme strange : for it is meerly equiuocall .
And whatsoeuer sensus mysticus , parabolicus or allegoricus be , certainely , sensus aequiuocus non est sensus argumentativus , the equiuocall sense can bring forth no sound Argument .
2 To this we answer , that many things which are aequiuoca casu , in respect of men , are aequiuoca à consilio , in respect of Gods prouidence : And diuers prophesies which haue beene conceiued and expressed in tearmes equiuocall , haue beene remarkeably fulfilled according to the different or contrary significations of one and the same propheticall word ; as on the contrary , one and the same Euangelicall word or attribute of Christ , may ( according to its different or equiuocall significations ) comprise the literall significations of two or more prophesies conceiued in distinct tearmes , no way equiuocall or coincident in the originall .
Instance was * elsewhere giuen , in the Latine Nazarenus , or Nazareus , truely verified of Christ , both as he was the rod of Iesse , and as hee was the Idaea of legall Nazarites .
To these the instance of our Apostle in this place is parallel .
That the same mountaine , which the Hebrewes call Sinai , should by the Arabians be called Agar , and bear the same name which Agar , Sarahs Hand-maid did , was meerely accidentall or casuall , in respect of men .
But that God should promulge his law , and enter a couenant with his people vpon this Mount , did , by the disposition of his All-seeing prouidence enigmatically portend what the Apostle , ( by an Analogie of interpreting Scriptures well known in his time , ) inferres ; to wit , that such as did adhere vnto the law , or first couenant , as to their mother , scorning or loathing the sincere milke of the Gospell or new Testament , should by so doing , become rather children of Abraham , by Agar the Bond-woman , then by Sarah the Free-woman , as anon shall be declared .
But besides this equiuocation of the word Agar , and the doubtfull signification of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is an Amphibologie in their reference or coniunction , which many good Interpreters not well obseruing , haue left the streame or current of the Apostles words much troubled in translations , though in a manner cleere in the Fountaine .
3 Most of the Antient , with some moderne , make the Mount Agar , the intire subiect of this proposition : as if he had said in English ; This mount Agar bordereth vpon Ierusalem : whereas the Apostles meaning is , that Agar , Sarahs Handmaid did border vpon , or answer vnto the then Ierusalem .
The vulgar Latine speaking of this Mount , saith , continuatus est ; Erasmus , confinis est Ierusalem , which I wonder at , if we haue his last corrections , seeing a * learned man did admonish him to amend it .
Aquinas , to iustifie the sense of the vulgar translation , giues this reason , why Mount Agar might be said to be continuatus Ierusalem , because the iourney or pilgrimage from this mountaine was continuall .
But Sepul veda very well replies , that there was neuer any iourney lesse continuate , then the Israelites iourney from mount Agar to Ierusalem .
For it was a continuall wandring vp and downe , neither was the Ierusalem , whereof the Apostle speakes , but the whole land of Promise the terme or period of the Israelites wandring pilgrimage .
Some others whom Luther followeth , haue taken some paines in Geographie , to shew , that the mountaines in Arabia , are continuate vnto that part of Iudaea , wherein Ierusalem stands , but how true soeuer this may be in Geographie , it cannot be more true , then impertinent to our Apostles meaning .
For Agar or Sinai is not such a generall name of the whole mountaine-country in Arabia , as Wold or chilterne is in English .
It is the proper name of that one famous Mount , on which the Law was giuen , betwixt which and Ierusalem , there be so many other hils and mountaines , that it cannot be said , in any Geographicall sense , to border vpon Ierusalem .
True it is , that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie as much as to border or trench vpon , yet this is but a secondarie or deriuatiue signification .
The reason of this deriuatiue or borrowed speech is , because such as are properly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such as march together in battle array , are vicini , or neere one to the other .
Our two later English translations render it better , answereth to Ierusalem , or as Beza , ex aduerso respondet : But neither , as I thinke , referre this word answering , to Geographicall situation .
In which sense the Latine respondet is ( at least by Poets ) sometimes vsed .
So Creete is said to answer to Athens : Contra elata mari respondet Cnosia tellus .
4 But our later English by this word answering , meaneth it to be in the same ranke with Ierusalem ▪ Howbeit to speake in the proper tearmes of Art militarie , such as are in the same ranke , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are next in the same file , that is , in eadem serie , incipiendo a fronte ad ●ergum , in the same line or row from Front to Reere .
As when Souldiers march tenne in brest , and thirty deepe , they are said to bee thirty rankes , and tenne Files , and yet thirty in File , and but tenne in Ranke .
The first and second in the same File , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and second in the next File to these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with these , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto them .
Or as in a teeme or draught of Oxen , such as are of the one side , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with reference to them such as are on the other side are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are in the same yoke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Howeuer , because Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , when they march in order , hold iust distance and proportion one with another ; hence it is , that in Aristotle and other good writers , the seuerall tearmes of any iust proportion , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as two , foure , eight , sixteene .
5 The termini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Allegorie , are not mount Agar , but Agar Sarahs Handmaid and her ofspring , and the Ierusalem which was in our Apostles time .
On the other side , the termini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to these , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betwixt themselues , were Sarah , Abrahams wife & her ofspring , and the Ierusalem which was aboue .
As for Mount Agar or Sinai , it is no formall part of the Allegorie , no tearme at all in this proportion , but onely collaterally , or by way of metonymie interserted : inasmuch as the old Testament , which is one of the formall and primitiue tearmes in this Allegorie , was giuen vpon this Mount , the old Testament or Couenant it selfe , and Ierusalem which then was , cannot bee properly tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as making but one tearme , and diffring onely , as homo and rationale .
So the new Testament , and the Ierusalem which is aboue , make but one terme , whereof the one is as the soule and quidditie , the other as the body or compositum , vnto which Sarah , Abrahams wife is the terminus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Vnto this or like kindes of arguments drawne from proportion , there is alwaies some Common Notion or prolepsis presupposed as a ground to support them .
The presupposed ground of this argument is , that Abrahams family was a type , yea more then a type of the militant Church ; the very roote of that coelestiall Vine which God , hauing brought out of Egypt , did plant in Iewry .
This presupposed ; our Apostles argument may be thus drawne ; The same proportion which Agar the Handmaid had to Sarah her Mistresse in Abrahams house , the same proportion hath the old Testament to the New , in the house of God ; the same proportion which Agars ofspring had to Sarahs , the same proportion had the Children of the Law , that is , the Ierusalem which then was , vnto the Ierusalem which is aboue , that is , to the children of the Gospell or sonnes of promise .
Now Hagar was sometime a visible and principall member of Abrahams family , a kind of second wife to Abraham , and Ismael her sonne was for a while Abrahams presumed heire : yet after Agar did begin to despise and contest with her Mistresse Sarah , and Ismael to flout or persecute Isaac , Abrahams heire apparant and Sonne of promise ; both Mother and Sonne were cast out of Abrahams house , and depriued of all hope of inheritance in the land of promise .
Sarah bearing the type of the true visible Church then on earth , did pronounce that sentence of excommunication against them ; Cast out the Bond-woman and her Son.
Gen. 21.10 .
and God ratifying in heauen what shee had bound on earth , inioynes Abraham to put her sentence in execution .
Gen. 21. verse 12.
The Couenant likewise which God made with this people vpon Hagar , or mount Sinai , was as the betrothing of Israel vnto himselfe .
The Law of Moses , whilest it was lawfully vsed , was the onely Catechisme or Introduction , without which there was no entrance into the Church of God.
The children of this Couenant , did by vertue of it become haeredes praesumpti , the presumed heires or children of God.
6 But when this deputed or nursing-mother came once to contest with the true Spouse of Christ , with the new Testament or Gospell : and after her children , the Ierusalem which then was , began to persecute the children of the Ierusalem , which is aboue ; the mother with her children , that is , the Law , with such as sought to be vnder it , were cast out of the true visible Church of God , by the Apostles , vnto whom our Sauiour had committed the keyes of the Kingdome of heauen .
There is a speciall Emphasis in that speech of the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not all one , as if he had said , the earthly Ierusalem which had continued from Dauids time till Christ ; but not the same for condition in our Sauiours time , as it was in Dauids : For it now stood in such opposition to the Gospell , as Hagar did to her Mistresse Sarah , at the time when she and her Sonne committed those misdemeanours , for which both of them were cast out of Abrahams house .
The Ierusalem which was on earth , was sometimes , or in some part rather a consort than an opposite or aduersarie to the Ierusalem which was aboue .
So was the old Testament or the Law , and all such as lawfully vsed it , rather subordinate allies , then foes or aduersaries to the new Testament , or heires of promise .
The occasion which Agar tooke to despise her Mistresse , was her barrennesse , but the Lord tooke occasion from Agars contempt and scorne , to visit Sarah , as afterwards he did Hannah with mercy in the middest of griefe , and gaue her strength to conceiue seede , and she was deliuered of a childe , when shee was past age , because she iudged him faithfull who had promised .
Therefore sprang there euen of one , and him as good as dead , so many as the starres of the skie in multitude : and as the sand , which is by the Sea shore innumerable .
Heb.
11. vers .
11 , 12.
Nor was Abraham onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as good as dead , in respect of procreation , but Isaac in whom his seed was to bee called , was by him destined to death , and in figure or token of the resurrection , receiued to life againe , before hee became the Father of the glorious ofspring , which God had promised to Abraham .
7 In like manner the present Ierusalem or Synagogue , did deride the new Ierusalem when it first came downe from heauen to abide with men on earth , and flouted the promised seede , ( euen whilest they persecuted him to death ) more bitterly then Ismael had done Isaac : He saued others , himselfe he cannot saue .
Thus they did , and thus they said , not remembring , that what had beene said to Abraham , and done to Isaac , was to be fulfilled in Christ : therfore he was not onely to be as good as dead , or destinated to death , as Isaac was ; but to tast of death before his glorious seed came to bee multiplied as the starres of heauen .
Thus much besides the body or embleme exhibited in Isaac , was expresly foretold by the Evangelicall Prophet , When thou shalt make his soule an offring for sinne , he shall see his seed , he shall prolong his dayes , and the pleasure of the Lord shall prosper in his hand .
Hee shall see of the trauell of his soule , and shall be satisfied .
But that which serues best for setting out the parallel betwixt the Apostle and the Prophet , is this .
After the Evangelical Prophet had written the historie of Christs passion in the 53. chapter , he presently sets down that invitation of the new Ierusalem ( pre-figured by Sarah and her barrennesse ) to take vp old * Hannahs Song ; Reioyce ô barren , thou that didst not beare , breake forth into singing and cry aloud thou that didst not trauell with child : for more are the children of the desolate , then the childrē of the maried wife , saith the Lord.
Enlarge the place of thy tent , & let thē stretch forth the curtains of thine habitatiōs : spare not , lengthē thy coards , & strengthen thy stakes .
For thou shalt break forth on the right hand , and on the left ▪ & thy seed shal inherit the Gentiles , & make the desolate cities to be inhabited .
Isa .
54. v. 1 , 2 , 3.
The Apostle immediately after his explication of the former Allegory , Gal.
4.27 .
takes vp the first part of the Prophets song by way of testimony or confirmation of his doctrine .
But Ierusalem which is aboue is free , which is the mother of vs all .
For it is written , Reioyce thou Barren that bearest not , &c. CHAP.
XI .
Of the consonancie betweene the promulgation of the old Testament , and the New.
Of the opposition between the Law and the Gospell , or betweene the old Testament and the new .
The explication of the Apostles argument , Heb.
9. ver .
13 , 14.
1 BVt when did the Church or spouse of Christ ( or children of the new Testament ) first take vp this ioyfull song , whereunto the Prophet did invite her ?
Immediately vpon our Sauiours death and resurrection ?
No : these were the dayes of the Churches widowhood , wherein she sate ( for a while ) destitute and comfortlesse , and wherein her womb was shut vp from bearing children .
The Apostles themselues had as little strength as Abraham had , to beget , or Sarah had to bring forth children vnto God , vntill they were indued with power from aboue .
The new Ierusalem did not descend like a glorious bride from Heaven , vntill the bridegroome her Lord , had ascended from earth to heauen in glory .
But within ten daies after , the Holy Ghost came down vpon the Apostles and disciples in visible shape , in token that Christs Church was now betrothed vnto him : this was as the solemnization of the Mariage .
And whereas , for fifty daies after our Sauiours resurrection , wee doe not read of one soule more then their owne , begotten to God by the Apostles and Disciples : there were added vpon the fiftieth day , three thousand soules vnto the new Ierusalem or visible Church ; and euery day after such as should bee saued .
And these being dispersed throughout euery Nation vnder heaven , did propagate the seed , increasing and multiplying much faster then the Israelites did in Egypt .
The songs of ioy foretold by Esaias the Prophet , were taken vp by these sonnes of the new Ierusalem , whilest they were filled with the Holy Ghost , and began to speake with other tongues as the spirit gaue them vtterance .
Acts , 2. ver .
4.
God gaue his Law vpon Mount Agar or Sinai fiftie dayes after the Israelites were deliuered out of Aegypt : and fiftie dayes after the deliuerance of his people from the bondage of sin and Sathan , the same Lord proclaimes his Gospel or new Couenant vpon Mount Sion in Ierusalem the Metropolis or royall seat of Abraham or Dauids seed .
The visible Ierusalem from Davids time till Christs , is as the middle terme of proportion , betweene the Law and the Gospell ; that is , the same proportion which the Law , as opposed vnto the Gospell , or which Agar with her children , had vnto Abrahams of-spring by Sarah , in respect of ciuill freedome , or of emblematicall or typicall preheminences ; the like proportion had Abrahams of-spring by Sarah , ( or the visible Ierusalem in her greatest glory ) vnto the new Ierusalem after the Holy Ghost had descended vpon the Apostles , and such as were in their times conuerted vnto Christ .
And as the Law being giuen vpon Mount Agar did emblematically import a kind of ciuill seruitude vnto such as did adhere vnto it , whilest it stood in opposition to the Gospell : so the Gospell being promulged in the visible Ierusalem , did betoken the spiritual freedome of all such as abandoning the Law , did embrace it .
2 Of the difference or agreements betwixt the Law and the Gospell , or ( which is all one ) betwixt the old Testament and the new , I shall haue occasion to treat elsewhere .
For this time it shall suffice in a word to aduertise , that the old Testament and the new , are sometimes compared and considered by sacred Writers , tanquam includens & inclusum , as the Huske and the Graine .
The Gospell before Christs time , was in the Law as the corne new set in the eare .
And the Law and the Gospell , or the two Testaments , thus considered , are rather one thē two , at least there is an vnity of subordination betwixt them .
Vnto such as vsed the old Testament as they ought , onely as an Introduction to the new , there was indeed but one Testament .
For , as the Schooles speake , vbi vnum propter aliud , ibi vnum tantùm .
The same Testaments may be sometimes considered as abstracted or seuered each from other .
Thus the Gospell or new Testament since our Sauiours death and resurrection , is become as pure corne , threshed and winnowed .
The old Testament or the Law ( thus seuered from it ) remaines onely as the chaffe or huske .
If we thus consider the Law or old Testament , as the Iewes imbrace it , that is , altogether seuered from the new , to which alone wee Christians adhere by faith ; they are not onely two , but two opposites or contraries .
The Iewes appetitus caninus , or womanish longing after the Law , and our constant adherence to the Gospell ( thus opposed vnto the Law , as pure corne vnto the putrified chaffe or huske ) breeds a kinde of Antipathie betweene vs. For such as is our seuerall food and nourishment , such our seuerall dispositions are .
Wee feed vpon the pure corne , or rather vpon the bread of life it selfe cleansed from all branne ; the Iew onely vpon the chaffe or huske ; and his religion is as loathsome to vs , as swines flesh is to him .
See Philip.
3. vers .
7 , 8 , 9.
3 This opposition or subordination betweene the legall or Euangelicall Testament will further appeare from our second instance which was in the same Apostle , Heb.
9. ver .
13 , 14.
If the blood of Bulls and of goats , and the ashes of an Heifer sprinkling the vncleane , sanctifieth to the purifying of the flesh : How much more shall the blood of Christ , who through the eternall Spirit , offered himselfe without spot to God , purge your conscience from dead workes to serue the liuing God.
The termes of proportion likewise in this inference are foure .
The first , not fully expressed but implyed , and it is a sin or trespasse meerly committed against the Law of ceremonies .
The second , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this , is a legall or proper sacrifice for such a sinne , to wit , the blood of Bulls and of goats , and the sprinkling of the ashes of an Heifer .
The third terme typified by the Ceremoniall sinne , is mans naturall corruption , sinnes originall or actuall , or sinne of what kind soeuer committed against the morall Law of God.
The fourth terme is the sacrifice by God appointed , to purifie and clense vs from such sinnes , and that was the bloody sacrifice of our Lord and Sauiour Christ , whereof the legall sacrifices were types or shadowes .
So that the legall sacrifices had two vses or references , the one expiatory , ( for their offring did expiate sins meerly ceremoniall : ) the other sacramentall or prefiguratiue , for they did picture out or represent the eternall sacrifice , whereby our redemption was fully wrought , as the Apostle proues at large in the 10. chapter to the Hebrewes .
His argument in this place is in effect thus ; The same efficacie which sacrifices meerly legall offred by the Priest had in cleansing men from sinnes meerly ceremoniall [ as from touching of the dead , or some creeping thing &c. ] the same , but much greater efficacy , hath the blood of Christ being offred by the eternall Spirit ( that is , by the Godhead personally dwelling in him ) to cleanse vs from all sinnes against the morall Law of God , and to purifie vs from such dead workes , as , not expiated by his blood , would bring forth euerlasting death .
Now the Apostle takes it as granted , that the legall sacrifices did not onely sufficiently cleanse men from such sinnes , but withall did legally sanctifie them : and so in like manner Christs blood was not onely the full price of our redemption , but is withall the fountaine of our sanctification , by which we are qualified for admission into the heauenly Sanctuary .
4 The first originall of the Iewes hypocrifie and malice , was their ignorance in the law of Moses , for they thought , these legall sacrifices were sufficient to clense them from all sins whatsoeuer .
And if such sacrifices could haue freed from sinne , the Iew had beene most free from sin , of any people liuing .
Most of those that presecured our Sauiour Christ , might be , as S. Paul was , whilest he was a persecutor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without staine or blot in respect of the righteousnesse which is of the Law.
Phil.
3.6 .
In presumption of this their integrity , with reference to the Law of Ceremonies , & of their being Abrahams sons , not by Agar but by Sarah ; the better sort of the worser Iewes scorned to heare of being set free by the truth it selfe , which they in part beleeued : If ye continue in my word , then are you my disciples indeed ; And ye shall know the truth , and the truth shall make you free .
They answered him , We be Abrahams seed , and were neuer in bondage to any man : how saiest thou , Ye shall be made free ?
But our Sauiour tells them , In as much , as they committed sinne , they were the seruants of sin , ( & being servants , they were in the same case with Agar and her son ) for the seruant abideth not in the house for euer .
If the son therefore shall make you free , yee shall be free indeed .
Iohn 8. vers .
31 , 32 , 33 , 34 , 35 , 36.
Thus you see , that the Apostle Gal.
4. v. 18.
&c. did teach no other thing , thā our Sauiour here doth .
These Iewes by relying vpon the prerogatiues of the Law , became as sons of the bondwoman , remaining still slaues to sin .
Others by adhering to the new Testament , which the Son of God ratified by his blood , became sons of the freewomā , or as this Euangelist * elsewhere speaks , the sons of God.
How exactly the present visible Romish Church doth parallel Agar and the Ierusalem which thē was when our Sauiour and S. Paul thus wrote and spake , shall by Gods assistance , be declared hereafter .
Let vs now see how ill that Church doth parallel Noahs Arke .
CHAP.
XII .
The Allegorie or Argument of proportion drawne from Noahs Arke , explicated according to the former rules , and retorted vpon the Romanist .
1 FRom these and the like Arguments drawne from the types to their antitypes , we are for conclusion to frame the Argument drawn from Noahs Arke after another fashion , and to a better end then the Romanist doth .
The termes of proportion in this argument are conspicuous : First , Noah , secondly , his Arke ; thirdly , the meanes of safety from the flood by his Arke .
Termes to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are first Christ , 2. his Church , and 3. the saluation of such as enter into his Church .
First , to parallel Noah and Christ in some few points .
The Lord said vnto Noah , Gen. 7. ver .
1.
Thee haue I found righteous before mee in this generation , that is , ( as the Apostle saith of Abraham ) hee had whereof to boast with men , but not with God.
He was righteous not only coram hominibus , but prae hominibus coram Deo , more righteous than any other man liuing , euen in the sight & iudgmēt of God , yet not perfectly righteous in the sight of God.
This was Christs peculiar , in whō that which was in some measure or cōparatiuely verified in Noah , was exactly fulfilled : for he onely amongst all the Generations of men , was altogether pure and righteous before God.
Againe Noah was a Preacher of righteousnesse , and extraordinarily qualified for this function by the spirit of Christ .
So much that place of S. Peter proueth in his 1.
Epistle , 3. chapter , verse 18 , 19 , 20.
For Christ also hath once suffered for sinnes , the iust for the vniust , that hee might bring vs to God , being put to death in the flesh , but quickened by the Spirit .
By which also he went , and preached vnto the spirits in prison , which sometime were disobedient , when once the long-suffring of God waited in the dayes of Noah , while the Arke was a preparing .
Yet Noah had but his portion , though a large one of the Spirit : sed Christo Deus non admetitur spiritum , God giueth not the Spirit by measure to Christ , Ioh.
3. verse 34.
He spake but the word , and great was the number of Preachers , and from his inexhaustible fulnesse , wee all receiued grace for grace .
2 Againe , Noah built an Arke by Gods appointment , for the safetie of all such as were obedient to his preaching , into which , whosoeuer would not enter , was destroyed by the Floud , for disobedience to his preaching .
All this was fulfilled of the Church , which Christ builded : for whosoeuer doth not enter into it , shall be deuoured by the euerlasting flames , for disobedience to this authentique Preacher of righteousnesse .
The issue then betweene vs and the Romanists is , vnto what Church Noahs Arke answers as a figure ?
to the visible Romish Church , or onely to the Church before defined , which is one , Holy , and Catholike Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee say of this later onely , not of any visible Church , saue onely so farre as it is an introduction to this Church .
Our reason is this : Although it be true that none of the sonnes of men , besides such as entred into Noahs Arke , were saued from the deluge ; yet is not this negatiue more vnquestionably true , then the affirmatiue ; That whosoeuer entred into the Arke , were saued from the deluge .
This is so expresly and determinately set downe in the Scripture , that no Atheist can question the meaning or extent of the propositions , wherein it is set downe .
In the selfe same day , ( saith the Scripture , Gen. 7. verse 11. )
entred Noah and Sem , and Ham , and Iapheth , the sonnes of Noah , and Noahs wife , and the three wiues of his sonnes with them , into the Arke .
And in the 8. chap.
and the 18. verse .
Noah went forth , and his sonnes , and his wife , and his sonnes wiues with him .
So that eight soules came into the Arke , and eight went forth .
3 So then for conclusion , Noahs Arke was a type of that Church , into which whosoeuer enters , shall be saued ; but such a Church is not the visible Romish Church in what sense soeuer it be taken .
First , it is not true of the vniuersall Church consisting of the Layetie and Cleargie , nor of the Church representatiue ; to wit , their generall or prouinciall Councels .
For none will affirme , that all and euery one of their Bishops , or such as giue suffrage in their Councels , shall haue the suffrage of Christ , or their names written in the booke of life .
They will not astipulate , that whosoeuer is graced with a red hat in Rome , shall bee sure to weare a Saints or Martyrs crowne in heauen .
Euen the Pope himselfe , whom they make their vertuall Church , may bee a notorious vicious man , and dye the death of the wicked : and therefore neither liuing was the head , nor at his death any member of that Church , which was prefigured by Noahs Arke ; because hee can neither saue himself , nor such as haue committed their soules to bee wafted ouer to the new Ierusalem , by this presumed Pilot of Peters pretended ship .
So that either Peters ship was not such a type of Christs Church , as Noahs Arke was , or else the Pope is no Pilot of it .
4 Doe wee speake this as men ?
doth not the Scripture say the same ?
doe wee make these collections as sectaries , or hath not S. Peter made them vnto our hands ?
For , speaking of the Arke , wherein few , that is , eight soules were saued by water ; he saith , The like figure whereunto , euen baptisme , doth also now saue vs , ( not the putting away of the filth of the flesh , but the answer of a good conscience towards God ) by the resurrection of Iesus Christ .
1 Pet.
3. cap.
verse 20 , 21.
His meaning is , that as Noahs Arke was the type of that Church extra quam nulla salus , intra quam salus certissima , out of which there is no saluation , in which saluation abounds : so the waters by which the Arke was consecrated or hallowed to be the receptacle of safetie to mankinde , was a type or figure of that sacred Lauer by which the Church is consecrated or hallowed to bee as the wombe or breast of saluation to the faithfull .
Baptisme it selfe answereth in proportion to the doore or window of Noahs Arke .
But of what baptisme was the water , by which such as entred into the Arke were saued , a type ?
A type of externall Baptisme ?
No , externall Baptisme , and the waters of Noah , were types of the same ranke , both were types or shadowes of that internall Baptisme , which is wrought by the Holy Ghost , by which we are incorporated into the body of Christ , and become more vndoubtedly safe from the euerlasting fire , then such as entred into Noahs Arke , were from the deluge of water .
5 The Apostles argument , Heb.
9. holds as truely of Christs Church , as of his Sacrifice .
If the Arke which Noah built , did saue all such from the deluge , as entred into it ; how much more shall that holy and Catholike Church , which Christ hath built , and sanctified by his most precious blood , giue life eternall to all such as in this world become liue-members of it ?
Such members they are made , not by externall Baptisme , or by becomming members of the visible Church , but by internall grace or sanctification .
But neuer did the Iew doat halfe so much on externall circumcision and legall sacrifices , or the Aaronicall Priesthood , as the moderne Romanist doth on the Sacraments of the Gospell , and on his imaginarie Priesthood after the order of Melchisedeck , or other like notes or sensible cognizances of the visible Church .
Now it were more then wonder , if the excesse of this his blinde zeale vnto these externals , did not draw him to much greater , more direct diametrall opposition vnto Christ , vnto an higher pitch of inueterate malice against the members of his Holy Catholike Church , or Kingdome spirituall , then the high Priest or Elders exercised against his person , whilest he was present in the flesh .
Thus much for this time of the allegorie or argument of proportion drawne from Noahs Arke .
As for the generall Maxime , extra Ecclesiam non est salus , [ There is no saluation out of the Church , ] although it be absolutely and punctually true , onely of that one , Holy , Catholike Church , which was exactly typified by Noahs Arke ; yet the same Maxime is literally applyable vnto , and in certaine cases , vndoubtedly true of some visible Church or other .
All true visible Churches haue some right or interest in it .
CHAP.
XIII .
How farre , and in what cases , that Maxime vsed by the Fathers , Extra Ecclesiam non est salus , Out of the Church , there is no saluation , is true of the visible Church , or Churches visible .
1 THe persons that are extra Ecclesiam , are of two sorts .
First , such as neuer were members of any visible Church , as all Infidels , moderne Iewes , and Mahumetans , &c. Secondly , such as haue beene members of some visible Church , but haue beene either cut off from it by Ecclesiasticall censure , or haue separated themselues from the visible Church or Churches wherein they liued .
In respect of the first sort , that is , of all such as neuer were members of any visible Church , the Maxime extra Ecclesiam non est salus , there is no saluation out of the Church ; is not vniuersally true : yea , taken vniuersally , it is vniuersally false in respect of time ; that is , it could neuer be verified of all and euery one that was extra Ecclesiam visibilem , out of the visible Church in any age .
There was a time , wherin Gods visible Church was confined to one people or nation , to the ofspring of Abraham .
Now it were an heresie to say , that no sonnes of men , besides the sonnes of Abraham , or such as did associate themselues vnto the visible Church then resident onely in Abrahams family , were saued : during the time of the Law , or before the Law was giuen , righteous Iob was no sonne of Iacob , yet the sonne of God.
And it were vncharitablenesse , though no heresie to say , that Iethro , Rechah , or Ionadab , were all sonnes of perdition , or were sonnes ( as our Sauiour said of the Iewes ) of their father the Deuill ; because they were not the sonnes of Abraham , or had not the visible Church of Israel for their mother .
In respect of this present time , to say , Wee know no meanes , by which any Inhabitant of China , or of Terra incognita can be saued , is a great deale more safe , then to thinke God hath no meanes vnknowne vnto vs , by which he may and doth saue some , euen in those countries wherin there is no visible Church or Christian Congregation ; or whose Inhabitants haue no commerce with any Christians .
Wee see by experience , that God teacheth such as are borne deafe and dumb , many things by the eye or other external suggestion , which such as haue the vse & benefit of eares & tongue , could not learn either by sight or other externall sense .
Now albeit the Apostles rule , faith commeth by bearing , be most vndoubtedly true ; and true likewise , that without faith , it is impossible to please God : yet were it an hard censure , hence to conclude , that none such as are born deafe and dumbe can be saued .
The Apostles saying then , that faith commeth by hearing , must bee limited by its proper subiect ; that is , men to whom God hath giuen the gift of hearing .
So must the Maxime now in question , extra Ecclesiam non est salus , out of the Church there is no saluation , bee limited or restrained to its proper subiect .
Howbeit , the exact limitation of it might best bee made or taken by such as haue occasion to dispute with the Iewes or Heathens .
It is onely or especially true , in respect of such Iewes , Turkes , or heathens , and their seuerall progenies , as haue commerce with Christians .
The former Maxime , with reference to such men , is vniuersally true ; if we take the visible Church vniuersally or indefinitely , vnlesse such men associate themselues to some visible Church or other , they cannot be saued .
And in some cases it may be vndoubtedly true , in respect of some particular visible Church ; but so , true onely , ex accidenti , or hypothesi , by accident or vpon supposition .
As if a Iew or Mahumetan by profession and birth , should liue in this kingdome , hauing no possible meanes of associating himselfe to any other congregation of Christians , than such as conforme themselues to the doctrine and discipline of the Church of England : it were both safe and orthodoxe to lay the former Law or Gospell as hard vnto him , as the Papists doe vnto vs ; to tell him in plaine and peremptory tearmes , that there were no meanes for him to escape the horrors of hell , and miseries of the world to come ; vnlesse hee would become a member of Christs Church , planted here amongst vs. Or in case he and other more , such as he is , were to leaue vs , and to reside in some other State or Kingdome ; we were bound in conscience to apply the like medicine vnto him or them , and to tell them , there were no hope for them to escape the wrath of God , but by becomming the sonnes of God : no hope to become the sonnes of God , but by becomming the children of some visible Church indued with power and authoritie to baptize them into Christs death , and resurrection .
Of heathens then or infidels , or of whosoeuer not as yet professing Christianitie , yet hauing commerce with Christians , and liuing within the call of the visible Church , that of Cyprian is vniuersally true ; Hee that hath not the Church for his Mother , cannot haue God for his Father .
Albeit by the Church in this saying , we meane a visible Church .
2 Of such as haue beene actuall members of some visible Church , but haue either separated themselues from it , or haue beene cast out of it by Ecclesiastike censure or coactiue power : neither of the former Maximes , [ extra Ecclesiam non est salus : Et qui non habet Ecclesiam Matrem , non habet Deum Patrem , ] out of the Church there is no saluation : And he that hath not the Church for his Mother , hath not God for his Father ; ] is vniuersally true , if we speake of the Church visible , whether particular , indefinite , or vniuersall .
Both must be limited by the reasons or occasions , which did moue the parties to forsake the Church wherein they were baptized , or by the causes for which they were excluded , or cast out of it .
It is here supposed , that if the causes , why they are excluded from one visible Church , bee iust and good , and the exclusion it selfe legall and formall ; the parties thus iustly excluded from one , cannot lawfully be admitted into another visible Church .
3 Swarez in his treatise ( to my remembrance ) de causa formali , and in that question , An dentur plures formae in vno composito , whether there bee more formes than one in one body , mentions a Synod , which anathematizeth all such as dogmatically doe hold , tres animas in vno viuente , three soules in one liuing body .
And had the spirituall sword been put into Lactantius his hands , it is very likely , he would haue put all such Philosophers , Geographers , or Astronomers , as had held the Antipodes , to haue sought out a visible Church in that region .
At the least , if his arme had beene so long , as the Iesuits make the Popes , hee would haue cut them off from all Communion with any visible Church or congregation of Christians , within the Hemisphere wherein he liued .
And no question , but euery visible Church hath such power and authority , that it may ( so it will tyrannically abuse the power , which God hath giuen it ) cut off euery inferiour member de facto .
But being cut off , though from the vniuersall Church visible , vpon no greater occasions or iuster causes , then these late mentioned ; they do not thereby cease to be members of the Church , which is to vs inuisible ; that is , of the Church which is Holy , and Catholike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no , not to be visible members of the Holy , Catholike Church taken in a secondary sense , that is , of the Catholike Church which is visible to vs. Of which , and of the ground of this distinction betweene an actuall member of the present visible Church , and a visible member of the Holy , Catholike Church , we shall speake hereafter .
But to hold , tres animas in vno viuente , three soules in one liuing bodie , is not so great an error in Diuinity , or so meritorious of excommunication ; as either to affirme , that there be two persons , or to deny , that there be two natures in our Sauiour Christ .
He that should dogmatically hold the affirmatiue or negatiue specified , deserueth to bee vtterly cut off from euery visible Church .
And one and the same stroke of the spirituall sword which cuts him off from being a member of the visible Church , doth incontinently cut him off from being a member of the Holy , Catholike Church in what sense soeuer taken : or to speake more properly , hee doth depriue himselfe ipso facto , of all communion with Christ , or his body the Church , by denying the vnity of his person , or by confounding his natures .
And hauing thus apparantly excommunicated himselfe from that holy Church , which is only knowne vnto God , to vs invisible : the visible Church stands bound in dutie of conscience , and allegiance to Christ , to depriue him of all communion with her or any member of hers , either in the hearing of the word of Christ , or in the administration of the Sacraments : bound she is , to withdraw from him all benefits or comfort of Christs death and passion , which are committed to her dispensation , vntill he repent and bee reconciled againe vnto Christ .
4 From this truth , some excellent writers against the vsurped power of the Romish Church in the vse or exercise of Peters keyes ; some I say , aswell before Luthers time as since , haue gathered this generall doctrine ; That the visible Church hath only power to declare , who are separated or excommunicated ipso facto from the holy Catholike Church ; she hath no power so to separate or excommunicate any excommunicatione majori , by the greater excommunication , vnlesse they haue first excommunicated themselues , or voided their hopes or interests in the holy Catholike Church , by hereticall positions , or opinions , or by lewd and scandalous misdemeanours .
Of this opinion was that famous Weselius , which was intituled lux mundi before Luther arose , or the light of the Gospell which we now enioy , did break forth .
But though the doctrine be true , yet he and such as follow him ▪ extend the truth of it a little too farre , and beyond its proper subiect .
There is a meane betweene this opinion , and the contrary extreame of the Romanist , which cannot be found out , without some diuision of such errours , or other causes , as either iustly deserue , or at least may be pretended to deserue excommunication , or vtter separation from the visible Church .
Some errors in Diuinitie as we say , are heresies ex specie ; of so deadly a nature , that they induce a separation from the Holy , Catholike Faith , euen in their very first degree .
Of this ranke are all such errours in Religion , as are directly opposite or contrary to those fundamentall points , whose positiue beliefe is necessary to saluation ; which he that beleeues not , is infidelis secundùm infidelitatem purae negationis , that is , such an Infidell as they are , which cannot say the Lords Prayer , the Creed , or ten Commandements by heart , or know not the generall contēts of them : and which peremptorily to deny , or contradict , doth argue infidelitatem prauae dispositionis , an infidelitie of contradiction .
We say in Logicke , Euery contrarietie if it be direct and full , doth necessarily include a contradiction , as he that saith nix est alba , Snow is white ; doth as fully contradict him that saith , nix est nigra , Snow is blacke , as hee that should say , nix non est nigra , Snow is not blacke .
For album esse , to be white , is somewhat more then non esse nigrum , not to be blacke .
The rule is applyable in Diuinity , and of good vse in this present argument .
If not to beleeue there is one God , if not to beleeue that this one God is the Author of goodnesse , and the rewarder of such as seeke him , be infidelitas purae negationis , a priuatiue infidelitie , and argue an absolute priuation of life spirituall : then to beleeue there bee more Gods then one , or that God is not the Author of goodnesse , but it is all one whether we serue him or serue him not ; is an errour ex specie , in its kind hereticall and deadly .
If it be infidelitas purae negationis , an infidelitie priuatiue , not to beleeue the incarnation of Christ ( as certainly it is ; for all such as doe not beleeue it , are Infidells : ) then to bee but positiuely perswaded , that Christ is not truly man , is an errour ex specie , hereticall , a deadly heresie , infidelitas prauae dispositionis , an infidelity of cōtradiction or contrariety .
Againe , if not to beleeue , the Sonne of God is truly God , or if not to beleeue , that this true Son of God was incarnate for vs , necessarily argue a priuation of life spirituall , and be , ( as we say ) infidelitas purae negationis , a priuatiue infidelity , then if any man which acknowledgeth Christ , bee of opinion , that he is not as truly God as he is man , this man by entertaining such an opinion , doth vndoubtedly separate and disunite himselfe from the holy bond of Catholike faith , and by consequence stands excommunicated ipso facto , from the Holy , Catholike Church , and depriued of the communion of Saints ; whether the visible Church doth her duty or no , in depriuing him of all communion with her selfe , or with her members : yea , though the Pastors or Gouernors of the visible Church could by bribery , or other sinister respects be mis-swayed , if not to abett or maintaine him in it , yet to vse conniuence towards him .
Now of all such errours as are ex specie hereticall , and necessarily induce a separation or disunion from the holy , Catholike Faith or Church ; the former assertion of Weselius is true , to wit , That the visible Church doth not by her authoritie cut them off from being members of the holy , catholike Church , but onely declare them to be no members of that Church .
And of all persons excommunicated by the visible Church , or that separate themselues from the visible Church for feare of being censured vpon these causes or occasions ; the former Maximes are vniuersally true .
There is no hope of saluation for them vntill they returne againe into the bosome of the visible Church by vnfaigned sorrow , and by true submission and repentance .
Yet suppose they neuer returne againe to the visible Church ; they are not therefore depriued of saluation because they are extra Ecclesiam visibilem , out of the visible Church ; but because they were cast or went out of it , vpon such causes or occasions , as did first make them to be extra Ecclesiam sanctam & catholicam , out of the Holy , and Catholike Church .
Or , in case by repentance they returne againe into the visible Church , whence they were cast out , and obtaine saluation : yet are they not therefore saued , because they are in the visible Church , saue onely as it is the meane , or an instrument of reuniting them vnto the Holy , Catholike Church , or of ingraffing them into Christ .
Other opinions or errors in religion there be , that be ex specie very dangerous , yet not deadly , vnlesse they be in a high degree ; or perhaps in the highest degree not deadly in themselues , vnlesse they be mingled with some spice of some other pertinacie or disobedient humor , more then ariseth meerly from the strength or habit of the errour , or from the nature of the obiect , about which the errour is .
To be perswaded that the blessed Virgin did not continue so pure a virgin ( all her life time ) after our Sauiours birth , as she was before , is certainly an errour ex specie , very dangerous ; yet nothing so deadly as the errour of Eutyches , which held that our Sauiour Christ did not , after his resurrection and glorification , continue as truly man , as he was before .
So long as a man holds errours of this second ranke onely to himselfe , being not sufficiently enlightned by the messengers of truth , to discern their danger , nor admonished by pastorall authority to abandon them : as it cannot bee denyed that hee is soule-sicke ; so it is not safe to affirme that hee is sicke of them vnto death , no not after the second or third monition , vnlesse his monitions be seasoned or tempered with a large measure of fatherly and louing instructions , grounded vpon perspicuitie of truth .
Frequent contempt or neglect of such admonitions , though it be in matters not altogether deadly , may induce a separation from the holy , Catholike faith , vnto which nothing is more opposite then disobedience in cases wherein obedience by the Law of God is due .
5 Euery one that is not rooted in faith , and not truly ingraffed in Christ , although for speculatiue opinions , he be an Orthodoxe , yet is he in respect of saluation but as an Embryon , or as the seed or homogeneall Element , from which vegetables or liuing bodies spring .
Now among such seeds or modells of vegetables or sensitiue bodies , as are not yet organized , or being organized , are not truly informed , or quickned ; some may bee so inwardly or deepely tainted , that no benignity of natiue soile , no comfort of Sunne , no refreshing of wholsome winds , or dew of Heauen , can quicken or giue them specificall perfection : O●her seedes there are of the same kinde , which though tainted , yet they are not so deeply tainted , but that they might bee organized or quickned by such comforts or cherishments , as could not reuiue the former : albeit , euen the latter also are certaine shortly to perish , if they be transplanted from a good soile to a bad , or be exposed to noisome winds or other vncomfortable occurrences or contagious adherents .
Now every errour ( as was intimated before ) in matters of Religion , is a tainting , or an infection or sicknesse of the soule , and of errors some are so deadly , that neither the bosome of the Church , nor all the benefits of Christs death committed to her custodies , ( though imparted in as ample manner , as she can distribute , ) can reuiue or quicken the parties tainted with them .
Other errors againe there be not so dangerous in their kind , or not so ful grown , but that the parties tainted with them , may retaine or recouer life ; so they may continue in the visible Church , and enioy the communion of Saints , and participate with them in the word of life , in deuout prayers , and in the ordinary vse of Sacraments .
Howbeit , even these errours also become deadly , if the parties in whom they settle , bee with Hagar and Ismael cast out of Abrahams family into the wildernesse , or be constrained to dwell in Mesech , or to haue their habitation amongst the Tents of Kedar .
Now in respect of such as are cast out of the visible Church , because they will not abandon or cast out such naughty , though not deadly opinions , out of their soules ; the former rule of Weselius concerning excommunication failes , if it bee extended as farre as some haue done it .
For some haue taught or by their speeches giuen others iust occasion to conceiue their meaning to bee , That the visible Church hath onely a declaratiue sentence in all excommunications : whereas this rule is to be restrained vnto excommunications onely of the former ranke , that is , such as are directed against manifest heresies , ex specie hereticall and deadly .
To kill a man already dead in heresie , the Church cannot , but onely declare him to be dead .
The visible Church notwithstanding hath power simply and absolutely to excommunicate some of her members , albeit it doth not fully appeare vnto her , whether the opinions wherewith their soules are tainted , doe either necessarily induce or argue a schisme or separation from the holy Catholike faith .
Yea though this point be doubtfull , or though it be more probable , that the opinions as held by them , doe not induce a separation from the holy Catholike Church or Faith : yet may the visible Church vse her authoritie of binding them , before they haue bound themselues , and depriue them of all communion with the sound and orthodoxe members of the Church ; lest happily they might by their vicinitie infect others .
It would argue more folly then pitty , or at least more pitty then discretion or wholesome discipline , if the Church should be indulgent to such as are ouer indulgent to their naughty opinions or lewd affections ; especially if they hurt others either by misperswasion , or ill example .
6 Now of all and euery party that is cast out of the Church vpon these occasions , the former Maxime , extra Ecclesiam non est salus , out of the Church is no saluation , is most true .
The most wholesome and most effectuall medicine that can bee applyed vnto soules sicke of this sicknesse , is to bee instant in denouncing vnto them , that albeit they be not as yet spiritually dead , yet there is small hope of life , vnlesse they seeke re-admission with sighes and teares into the bosome of the visible Church .
And though it be true , that such as doe not in time seeke their re-admission by repentance , doe therefore perish , because rhey are separated from the visible Church ; yet doe they not perish , quatenus separantur à visibili Ecclesia , sed quatenus separantur ab Ecclesia sancta Catholica , that is , their separation from the visible Church , is a praeuiall disposition to the spiritual death , or such a cause of it , as the Pilots absence is to the passengers , whose company hee hath for their misdemeanours abandoned : yet doth not their spirituall death properly consist in this separation , nor immediately and instantly result from it , but it consists in , or immediately results from their separation from the Holy Catholike Faith and Church : vnto both which the visible Church wherein they liued , so they had still remained in the bosome of it , might haue vnited or wedded their soules , or yet may reunite them , so they will with submissiue or heartie repentance returne vnto it .
CHAP.
XIV .
Declaring by one speciall instance , the particular manner and opportunities , by which the Church visible or representatiue , did first incroach vpon the royall Attributes of the holy , Catholike and Apostolike Church .
For what causes Christians may separate themselues , or suffer themselues to bee separated from any visible Church , whereof they were sometimes members .
1 FRom this distinction of errours in Religion , which either deserue , or may bee pretended to deserue the sentence of excommunication , wee may discouer the manner how the great monster with seuen heads and tenne hornes , the grand mysterie of iniquitie , was brought forth out of the wombe of the visible , and as the Romanists call it , the Catholike Church .
The manner was thus : seeing the ancient and orthodoxe Fathers had in the name and power of the holy , Catholike , and Apostolike Church ( as they were in dutie bound ) excommunicated the Encratists , Eutychians , Arians , Nestorians , &c. which had manifestly excommunicated or diuorced themselues from the holy Catholike Faith by adherence to their wicked opinions ; the Successors of these holy Bishops in place of authority , but not in holinesse and vnderstanding in matters spirituall , tooke vpon them to pronounce the like censure vpon euery opinion which they disliked , and expected the whole visible Church should hold the persons of men whom they excommunicated , though ( God wot ) vpon most dislike occasions , in as great execration , as those whom the ancient Fathers excommunicated .
2 A notable instance to iustifie this assertion , wee haue in the seuenth Synod or second Nicene Councell .
The point in debate was , whether such Prelates and other Ministers as had fauoured the Eiconaclastae , and withstood the worshipping of Images , were to be receiued againe into the Church , and to be restored to their dignitie , vpon their submission .
The bookes being produced , by which it did appeare that Athanasius , Cyrill , and other ancient Pillars of the orthodoxall Church , had receiued notorious heretikes into their fauour and communion againe ; a Bishop of the Prouince of Sicilia learnedly puts in this exception or caueat .
* The Canons of the blessed Fathers which hitherto haue beene produced , were enacted against the Nouatians , the Encratists and Arians : But as for the Masters of this present heresie , in what ranke shall wee place them ?
Vpon which a Deacon of the same Church and Prouince , propounds this question : * Whether is this new sprung heresie greater or lesse then those heresies which haue beene before it .
To all which , the great Herod of Constantinople , Tharasius , being reconciled quoad haec to the Romane Pilate , Pope Adrian , makes this learned answer ; Euill is alwaies the same , alwaies equall .
This is true saith * Epiphanius , ( the venerable Deacon of the most holy Church of Catanes , Vicar or Deputie for the most blessed Thomas , Archbishop of Sardinia : ) but especially true in causes ecclesiasticall or matters concerning the Church , from whose decrees to swarue in matters great or small , is all one , seeing the diuine Law is violated in both cases .
And after him , one Iohn a venerable Monke , ( Vicegerent for the orientall thrones ) as if his part had beene to act the Parasite in the Comedie , and to turne magnas into ingentes , gaue this verdict : * This heresie is worse then all other heresies , and of all euils the very worst , &c. But was this great Patriarch Tharasius , so stoically senslesse , as not to be offended with this illiterate rough-shod Asse , that thus would claw him like a Spannell ?
For if this heresie were worse then all other heresies , or the worst of euils : the most excellently illiterate Patriarch , and the venerable Deacon , were grosly ouerseene in their sentence , That all errours or heresies in matters ecclesiastike , were equall .
Or will any Christian be so senselesly partiall , as to thinke that this illiterate factious Councell , could be Prophets or Doctors infallible in their conclusions , when they bewray themselues to be grosse heretikes , or more then heathenish Stoicks in the premisses , that Malum semper est idem & aequale , that euill is alwaies the same , alwaies equall .
Thus by the selfe same stroke of Authority , by which this Councell did de facto thrust all other out of the visible Church , that would not worship Images , they haue declared themselues to be excommunicated de iure , from the holy Catholike Church .
3 In this assertion , the ancient Fathers vnanimously accord , that defection or swaruing from the Catholike Faith , doth exclude men from the Catholike Church , and by consequence from saluation , but about the extent or precise limits of holy Catholike faith , or about the exact list of Articles to be beleeued , their concord is not so generall .
What particular opinions did induce or argue a defection frō Catholike faith , or diuorce from the Catholike Church , was neuer consented vpon by the ancient Fathers , nor could their ioynt authoritie in this case be so great , as in the former .
The latter ages of such , as in respect of vs are ancient , are in this point various and superstitious .
But of the vse & effects or iust causes of excōmunication , we shall haue occasion to speak more particularly hereafter .
The rules most pertinēt to our present busines , & which serue as an entry to the main controuersie betwixt vs & the Romanists , are two .
4 The former immediately concernes Prelates or Church Gouernours .
They are alwaies to remember , that this power is giuen them , not for destruction , or to shew their owne greatnesse , but for the edification of others ; and therefore neuer to be vsed but vpon speciall and weighty occasions .
Hee that strikes fiercely , with his spirituall sword , at feathers , doth alwaies either wound himselfe , or wrest his arme : neither is it safe to measure the iustice of Prelates proceedings , by the euent ; or to collect , that God doth approue their sentence , because the partie sentenced by them , may often come to a wofull or feareful end .
They may dye in their sinnes , and Gods iustice may be manifest in the manner of their death , and yet for all this their blood may bee required at their hands , which did thus rule them with a rod of iron , or feede them , as the Apostle sayes , with the sword , when they should haue nourished them with the milke of the Gospell , or at least haue vsed salutari seueritate , wholesome seueritie towards them .
The second caueat concernes priuate men ; and it is , that they be more vnwilling to separate themselues from the visible Church , then to be cut off from the common-wealth wherein they liue .
The occasions of voluntary separation ought to be more weighty and hainous , in respect of the parties from whom they voluntarily separate themselues ; then are the causes of excommunication , for which inferiours are violently , yet iustly separated from the Church by their Gouernours .
Cato , as one saith , could not haue committed so hainous a murther by killing another man , as by killing himselfe : for I thinke it had scarce beene possible for him to haue killed any Romane that had lesse deserued death than himselfe did : yet not in this respect onely , but simply and absolutely , it was a greater sinne in him , and is more vnlawfull for any man to kill himselfe , then to kill another .
The rule is as true in this point of spirituall murther ; that is , of vnlawfull separation ( actiue or passiue ) from the visible Church .
Though it be a grieuous sinne in Gouernours to depriue their inferiours of all communion with the visible Church vpon light and vnnecessarie occasions ; yet it is a greater sinne in inferiours to depriue themselues of the same communion vpon the same or like occasions , especially if they bee not certaine elsewhere to inioy the like or equiualent cōmunion without disturbance .
Such as intend a separation , must alwaies respect , as well terminum ad quem , as terminum à quo , whom they goe to , as from whom they depart .
It is a motto better befitting Christians in violent persecutions , by heathens , then in voluntary separation from Christian Churches : Quos fugiam habeo , quo fugiam non habeo : I know from whom I flye , but whither to flye , I know not .
To forsake the Church wherein wee haue beene baptized , for the foule abuses that wee know by experience to bee committed in it ; before we be certaine in what other Church we may be admitted , in which there is not in some kinde or other , the like or worse abuses , or more vnsufferable grieuances : were as desperate a madnesse , as for a passenger to leape into the Sea , because hee knew the ship wherein he sayled , and the company with whom he must necessarily conuerse , were deepely infected with a deadly pestilence .
And thus to doe , were a desperate pranke , vnlesse the partie aduenturing , had very great skill in swimming , and were withall within ken of some comfortable shore or harbour .
All this may seeme to make for our Aduersaries , or at least against our forefathers , which were sometimes members of the visible Romish Church , but did either voluntarily separate themselues from it , or suffer themselues to be thrust out of it ; when as they might haue retained communion with it , so they would haue imbraced their doctrine .
Besides the danger of separation from it , both they and we haue felt the seuerest strokes of the spirituall sword of excommunication , which the Gouernours of the Romish Church could reach vs. 5 The branches of the maine controversie betwixt that Church and ours , are two .
The first , [ whether the reasons which moued our forefathers to depart from that Church , or not to imbrace her doctrines , were iust and necessary . ]
The second , [ Whether our forefathers , being howsoeuer separated from it , had commission , full power and iust authority from God to vnite themselues into a true visible Church ; whether they did rightly pursue such warrant or commission as they had , and whether they and we haue beene and are a true visible Church . ]
The iust and necessary reasons , for which men ( whether few or many ) may and ought to separate themselues from any visible Church , are in generall two .
The first , because they are vrged or constrained to professe or beleeue some points of doctrine , or to aduenture vpon some practices , which are contrary to the rule of faith , or Law of God ; and are either ex specie , or ex gradu & cumulo , either for their specificall quality , or for their burthen or number , so hereticall and deadly , that they necessarily induce a separation from the holy and Catholike faith , without which the Church can neither be holy nor Catholike .
The second , in case they are vtterly depriued of freedome of conscience in professing what they inwardly beleeue , or bee bereft of some other meanes either altogether necessarie or most expedient to saluation , both which may be had in some other visible Church .
In this later case , that rule of our Apostle giuen vnto seruants , is true ; Let every man abide in the same calling , wherein he was called .
Art thou called being a seruant ?
Care not for it : but if thou mayest be made free , vse it rather .
For hee that is called in the Lord being a seruant , is the Lords freeman .
Likewise also he that is called being free , is Christs seruant .
Ye are bought with a price , bee not ye the seruants of men .
1 Cor.
7.20 , 21 , 22 , 23.
Although we were perswaded that wee could communicate with such a Church without evident danger of damnation : yet in as much as we cannot so communicate with it , vpon any better termes then legall seruants , or bondslaues doe with their Masters ; we are bound in conscience and religious discretion , when lawfull occasions and opportunities are offred , to vse our libertie , and to seeke our freedome , rather then to liue in bondage .
CHAP.
XV.
That our Forefathers separation from the Romish Church was most lawfull and iust , both in respect of Prince and State , and in respect of euery priuate person which feared God , or sought to retaine the holy , Catholike and Apostolike Faith.
1 WHen we debate the lawfulnesse of our Forefathers separation from the Romish Church ; we meane the then Romish Church as visible .
Now vnto the constitution of an entire and compleat visible Church , there is required , First , an vnity of faith and doctrine : Secondly , an vnitie of discipline or coactiue Lawes , but especially an vnitie of subordination to one independent Iudicature .
Vnity in points of faith and doctrine , is more essentiall to the Church as it is holy and Catholike , that is , as it is Orthodoxall .
Vnity of Lawes or discipline , or of independent Iudicature is more essentiall , and more necessary to the Church , as visible .
Hence as wee said before , there be as many distinct visible Churches , as there be independent Iudicatures , or supreame Tribunalls Ecclesiasticke .
Vnto a Catholike Church or vnto a Church visibly Catholike , such as the Romanists beleeue their Church to be , both kinds of vnity are necessary .
Whether this vnitie of discipline , full power of Iurisdiction , or independent Iudicature , be seated in one person or more , that is , whether the forme of ecclesiasticall gouernment be Aristocraticall or Monarchicall , is in our Diuinity all one .
The vnitie or conformitie may be as compleat and perfect the one way , as the other .
But the Romanists , the English Priests , and Iesuits , doe not onely hold this vnity of independent Iudicature to be necessary to the constitution of the visible , Catholike Church ; but that it must of necessity be radically in one person , to wit , in the Pope , on whom as vpon the head and fountaine , the vnity of the Holy , Catholike visible Church , doth depend : and for this reason they put his Holinesse in the definition of the Holy Catholike Church , as you heard before out of Cardinall Bellarmine , and the Author of the Antidote .
So that the Popes supremacie hath the same place in the whole visible Church , as euery summum genus in his proper predicament .
As nothing can bee truly said to be in the predicament , vnlesse it participate the nature or definition of the summum genus : so none by this doctrine , can be a true member of the holy Church , vnlesse he be subordinate to the Pope : Or , as no man can come to the Father , but by the Sonne ; so none can come vnto the sonne , but by this Holy Father , the Pope .
Euery one must be visibly vnited vnto him and to his Lawes , before he can be mystically or spiritually vnited vnto Christ .
Howbeit by putting the Pope in the definition of the Holy , Catholike Church , with intention thereby to exclude vs from it , who denie his authority ; they intangle and fetter themselues in another point of great consequence betwixt vs & them : of which aduantage we shall make some better vse hereafter .
The summe of our present dispute is this .
As professing of vnitie with the Romish Church in all points of faith which that Church teacheth , doth necessarily induce a disunion or separation from the holy Catholike Faith and Church : so the acknowledgment of such subordination as is required vnto the head of it , in matters of discipline or iurisdiction , induceth flat rebellion or high treason , against all free States or Kingdomes Christian .
2 The reasons which moued our forefathers to forsake the visible Romish church , or to suffer themselues to be forsaken by it , and withhold vs from returning to i● , were and are in two respects most necessarie and iust .
Iust they were , and are necessary ; First on the behalfe of euery priuate man that had or hath a care of conscience and Religion .
Secondly , on behalfe of Prince and State , in respect of Christian and religious policie .
And first of the reasons in behalfe of King and State : Their positions which induce rebellion against free States & Kingdomes , and which , were they ioyntly admitted , would leaue supereminent or royall Maiestie onely a naked title , without any realtie of soueraignty or iurisdiction , are two .
First , That the spirituall power is aboue all secular or ciuill power .
And this assertion , were it rightly limited , is in it selfe orthodoxall .
But the more orthodoxall it is in it selfe , the more deadly it makes the second position , vnto which they seeke to wed it .
The second position is , That this supreame and spirituall power is totally seated in the Clergie , as in a body distinct from the body politike : Yea the most of them hold the plenitude of this power , to bee in the Pope , from whom all spirituall power of iurisdiction is deriued to the rest of the Clergie , after the same manner , as iurisdiction in causes temporall is deriued to inferiour Magistrates from the Monarch or supreame Maiestie in euery Kingdome .
The Regiment of the Church , as they say , is Regimen monarchicum , a visible Monarchy , of which the Pope is the visible Monarch .
As the spirituall power , which the Church of Rome or Pope vsurpeth is intensiuely most absolute & independent : so is the obiect of it for extension most transcendent and illimited .
Pope Innocent the third by vertue of this supposed plenary power did challenge to bee supreme Iudge in censuring or punishing mortall sins : Intendimus decernere de peccato , cuius ad nos pertinet sine dubitatione censura , & ( or vt ) nullus qui sit sanae mentis ignorat quin ad officium nostrum spectet de quocunque peccato mortali corripere quemlibet Christianū .
cap.
nouit .
de Iudicijs .
We intend ( faith he ) to determine concerning Sinne , the censure whereof so vnquestionably appertaines to vs , that no man well in his wits can be ignorant , that it is a part of our power or office to chastise or correct euery Christian man for any mortall sinne of what kind soeuer .
But if in this Cathedrall constitution hee did not erre ; the Christian world might haue as infallible a perpetual rule for guiding Millers hands and Taylors sheeres , and for preuenting or punishing all cozenage in Trades or Crafts , as it hath for ending controuersies in matters of faith or diuinity .
3 It is an idle and friuolous distinction which some Canonists haue framed to solue the truth of this Popes sentence .
Aliud est de re , actione aut contractu iudicare , & aliud iudicare de peccato : It is one thing to determine of the action or cōtract , another to determine or iudge of the sin committed .
For as Father * Paul excellently obserues , quod inseparabile est distinguunt : they put a diuersity without a differēce .
For if the pope may iudge of euery matter or contract as it is a sin , I hope he would prohibit it , if it were a sin , and compell men to obserue his Edicts or prohibitions .
And doing thus , what remaines to bee done by any temporall power , whether supreame or subordinate , but onely to looke on , or to be as Sheriffes to see his Decrees put in execution , or to be his hangman or executioner .
No Magistrate doth punish but vpon supposall of some fault or sinne committed .
Lex non est iust is posita , saith the Apostle , sed iniustis .
The Law punitiue is not giuen against the iust , but against the vniust .
And if the Pope might be supreame Iudge of euery mortall sinne , euery malefactor might haue the benefit of appeale vnto him in all matters criminall .
He might punish Princes for making vniust Lawes , or for not executing such Lawes , as they themselues haue made or haue found made vnto their hands by their Predecessors , or as hee shall make or appoint them to make .
4 Againe , all of them agree in this , that the Pope hath a supreame independent power to make coactiue Ecclesiasticke Lawes for the welfare of the Church ; & in as much as all temporall power is subordinate to the power spiritual , which , as his subiects say , is originally and plenarie in himselfe ; hee may by vertue of this supreame spirituall power , disanull all such Lawes as any temporall State or Kingdome shall make , if these to his Holinesse vnerring spirit , shall seeme contrary to the Lawes of God , or to the Lawes Ecclesiasticke , made by himselfe , or by his predecessors .
Now in case any Temporall Princes or States , shall , after some monitions , refuse to repeale such Lawes as they haue enacted , but hee dislikes ; they stand obnoxious ipso facto to the sentence of excommunication .
The exercise of this terrible power hath beene within these 400. yeeres , frequent in many Kingdomes , and famous of late against the Venetians .
That ancient and renowned State for wisedome and grauity , and of all States professing Romish faith , alwaies most venerable for deuotion , had made such a Law , as the Law of Mortmaine here in England , for repressing the excesse of Leuies portion , which was become like a huge deformed wen in a faire and comely body : and being admonished by the Pope to repeale this Law , and another edict necessary for the preseruation of peace ; whereby the vnruly Cleargie within their territories were subiected to the censure of the State ; because the Venetians would not obey his monitions , and betray their ancient liberties , the Duke and Senate were excommunicated by his Holinesse .
I doe not well remember , whether that State had made a decree , that no prouision should be carried out of their territories to Ancona : but put the case , they had made such a Law , in as much as Ancona is a Citie which belongs to Peters patrimony , a segniorie or Lordship of the Church of Rome , this Law must be controleable by the Pope , because it is preiudiciall to the Church .
And the temporall Soueraignty of Venice , must submit themselues vnto the spirituall Iurisdiction of the Romish Church , or feele the stroke of Peters sword .
5 The like dreadfull consequences , of these dangerous principles , about the supremacie , or Iurisdiction spirituall , did cause diuers Kings of this land , before Henry the eight , to separate themselues and their people from the visible Romish Church in matters of Iurisdiction , though not of doctrine .
For an English man to haue receiued any title of Iurisdiction from the Pope , or any forraigne Prelate subiect vnto him , was by the ancient Lawes of this land , a praemunire .
I will onely touch so much of the Romish Churches practice in this State , as forraigne Writers haue taken notice of , which was enough to giue our Kings iust occasion to make such Lawes of praemunire , as the forecited Author produceth .
Pope Innocent the third ( presuming vpon his former rule , that it belonged vnto him , de quocunque peccato mortali corripere quemlibet christianum , ) to censure or punish euery man , for any mortall sinne ; ) charged Iohn , King of England , and the French King , to keepe the Churches peace , vnder paine of his curse .
And in the processe , excommunicates the French King , for taking armes against King Iohn .
After , the same Innocent the third , ( vpon what displeasure I know not ) excommunicates King Iohn , armes the French King with the spirituall sword , to make warre , authorizing King Iohns owne naturall subiects to rebell against him ; vntill the poore King was brought so low , that he was content to become the Popes Farmer of his owne Kingdome : but being once admitted his Tenant , and become Farmer to the Church of Rome , his priuiledge was greater , and his person more sacred , than it had beene by being Gods Vicegerent .
For the Councell of Lateran excommunicated all such as did or should molest or vexe him ; so long as hee remained the Churches Rent-gatherer .
This strange ods , hath the holinesse of that Church , of other things , which by Gods Law were counted holy ; that whatsoeuer doth but touch it , nay whatsoeuer hath but vicinitie with it , and relation or reference to it , straight way becommeth Holy , and capable of greater priuiledges , then Princes or the Lords anointed are .
6 From this superexcellent Holinesse of their Church , they now pretend that euery Cleargie or Church man is exempt from all Iurisdiction temporall ; as if their persons , on whom the Pope or his Bishops lay their holy hands , become more holy and sacred , then royall power it selfe , which as the Apostle saith , is from God : so sacred and holy , that no temporall sword may touch them , lest their calling should be polluted .
Some professed reformers of their Schoole Diuinitie , since the light of the Gospell brake forth , haue not beene afraid or ashamed to plead that this exemption of the Cleargie from secular Iurisdiction , is de iure diuino , by diuine Law , and ratified by that Text , * Spiritualis homo diiudicat omnia , ipse autem à nemine iudicatur , Hee that is spirituall , iudgeth all things , yet he himselfe is iudged of no man.
But were the allegation true or pertinent , either there should be no spirituall men besides the Pope , and so the subiect of the proposition , should be homo singularis , one man onely ; or , if there be more spirituall men , they should all of them bee Popes to iudge all others , and be iudged of none , no not of the Pope of Rome himselfe , vnlesse hee be no body .
For these are conuertible ; Qui omnes dicit , neminem excipit , Qui neminem dicit , omnes excipit .
He that saith all , excepteth none ; and hee that saith none , excepteth all .
But howeuer , if all Cleargie men may by the Pope be exempted from all Iurisdiction temporall , and he may make as many Cleargie men as hee list , or list to be made by him , and make such Lawes for them as it pleaseth him : who sees not how easily he may bereaue Princes of their naturall subiects .
The case betwixt them is on the Popes side , like a game at draughts or Chests , wherein the one partie hath gotten the start or aduantage to make as many Kings as he list , and the other hauing lost his opportunitie of taking the like aduantage , must bee sure to loose the game , if the play hold .
7 Againe , seeing they make the Pope to bee the supreame head in al causes Ecclesiasticke or spirituall , and ouer all Ecclesiasticke persons : I see no reason but that euery Priest and Iesuite of the English , Scottish , and Irish Nation , should bee indited for mocking his sacred Maiestie , as often as they instile him their Soueraigne Lord.
For euery one that in good earnest cals the King his Lord , is presumed to acknowledge himselfe to be the Kings Subiect .
Now euery Subiect , is a Subiect in respect of Iurisdiction .
To be the Kings Subiect , and not to be subiect to the Kings Iurisdiction , implyes a contradiction .
So that in finall conclusion , for English Priests to call the King their Lord , and yet to professe and beleeue , that their persons belong not properly to his Iurisdiction , but to the Popes ; is all one , as if they should say : Noah indeed was Iaphets Father , and Iaphet did well so to call him ; but Iaphet was not Noahs sonne , nor did he owe him any filiall obedience : as certainly he did not , if he had beene exempted from Noahs paternall Iurisdiction , after the same manner , as the Romish Priests are from Iurisdiction temporall .
But to submit the whole temporall power and lawes made by it , to the spirituall power , as it resideth in the Pope ; is to make all Princes and Monarchs more subiect vnto him , then inferiour or secular Magistrates are to them : not so much as meane Lords in fee , but meere Tenants at will.
Yet is this subiection of all temporall power vnto the Popes spirituall power , not the opinion onely of the Romish Cleargie or flattering Canonists : euen their Ciuilians are infected with this hereticall and trayterous doctrine .
Witnesse that otherwise learned and ingenuous Ciuilian , Balthazar Ayala , sometimes chiefe Iustice of the Spanish Armie , vnder the Prince of Parma , Lib.
1. de iure et officijs belli , cap.
2. sect ; 27.
8 If wee put both these positions together , to wit , That the Pope hath power to exempt all Ecclesiasticke persons from Iurisdiction temporall , and to subiect all temporall lawes to spirituall lawes of his making ; we may repeale or antiquate an ancient and vsuall distinction of the sword spirituall and temporall .
For by these deuices , they haue put such a spirituall handle vpon the temporall sword , and giuen the Pope so fast hold of it , that if hee and Christian Kings should at any time fall at variance , his Holinesse ( so long as this doctrine stands authentique ) may bee sure to haue the drawing of it , and poore Christian Princes , to whom the sword by right ( more ancient then the Popedome is ) properly belongs , must bee contend to defend themselues with the scabbard .
For these and many like reasons , our forefathers departure from the visible Romish Church , was most iust and necessarie on the behalfe of Prince and State , and in respect of lawfull and Christian policie .
9 The reasons on the behalfe of euery priuate man , were in two respects , againe most necessary .
First , because that Church did and doth vtterly deny , euen to her owne children , the free vse of means , either altogether necessary , or most expedient to saluation .
These she will not giue vnto her own children ; no , nor sel them at any lower rate , then the Deuill sets vpon his wares ; that is , they must fall downe and worship her .
Secondly and principally , because the Church did and doth rigidly and peremptorily exact our beliefe and profession of many doctrinall points , and vpon such beliefe inioyne many practices ; of both which some are ex specie , for qualitie so hereticall and diabolicall ; others ex gradu et cumulo , for degree or multitude , so deadly , as they manifestly induce a separation from the Holy Catholike Church , or nenessarily argue a contradiction to the Holy , Apostolike and primitiue faith .
So that besides the excessiue price which the Romish Church sets vpon her own childrens necessary food , they may not eate it after they haue bought it , vnlesse it be mingled with deadly poyson .
The doctrine of the Popes supremacie , of the Churches , or the Popes absolute infallibility , in matters of faith and manners , is an errour in it selfe , ex specie , hereticall and more deadly then heathenisme : and includeth infidelitatem prauae dispositionis , infidelity of contradiction , as malignant as the infidelity of the Iewes ; and the consequent of it , is an entire Apostasie from the Apostolike faith .
This I haue * elsewhere endeauoured to shew at large ; the summe of which worke , shall by Gods assistance , bee recollected in this Treatise .
I now meddle onely with this transcendent heresie , as it is diffused through other errours .
The very participation of it , is as the Pharisaic●ll leauen , by which all other erroneous opinions or coniectures , which that Church hath su●ked , either from Heretikes of old , or from some mistakings or misreadings of ancient Fathers , are malignified and made much worse then they were in their first Authors .
Our first instance shall be in the manifold and daily transgressions of that rule of faith , giuen by our Apostle , Rom.
14. verse 5. into all which transgressions , this doctrine doth leade and draw them blindfold , as the Philistines did Sampson , after they had put out his eyes .
The Apostles rule is , Let euery man be fully perswaded in his owne minde .
And this full perswasion or assurance of faith , is , in the cases there mentioned necessary ; because whatsoeuer is not of faith , is sinne , verse 23.
This last Maxime is most vndoubtedly true , and the former precept most exactly to be obserued , in such cases , as the Apostle there speakes of : that is , where the positiue practice ( vnlesse our warrant bee authentique in it selfe , and euident to vs , ) is very dangerous or deadly ; whereas on the contrary , the forbearance of such practice is either safe , or not preiudiciall to our soules , but to our bodies onely , or estate temporall .
But in what cases doth the authoritie of the Romish Church , where it beares sway , draw men to transgresse the former rules of faith or conscience ?
In many .
10 To rob God of his honour , or doe him preiudice in his glorious titles of mercy , bounty , and the like , is vnquestionably a grieuous sinne : and being such , no doctrine or practice ought to bee admitted or imposed vpon vs , which with probabilitie may induce or inferre it ; especially , if the end or benefit for whose attainement the suspected doctrine or practice is imagined behoofefull or vsefull , may as certainely be obtained by some other more safe and no lesse effectuall or conuenient meanes .
If from these grounds wee should enter friendly conference with an ingenuous Papist , and tell him , as the truth is , that we Protestants doe teach , That good workes are most necessarie to saluation ; and that the more such workes we doe , the greater certainely shall be our reward , so wee doe them in sinceritie , and acknowledgement of our bounden dutie towards God , humbly confessing our selues ( after we haue done all , euen our very best ) to bee vnprofitable seruants .
It from these allegations we shall thus inferre , that glory , honour , immortality , and eternall happinesse in the life to come , being all that hee seekes after by wel-doing ; seeing wee seeke for the very selfe same things , by a safer and lesse suspitious way , why should hee not be content to abandon all conceit of merit , and to renounce the tearme as an offensiue and suspicious title , for a poore suppliant to vse before the Almighty Maiesty of God.
To this and like Quaeries , all the answer you shall get , is this : and this you shall haue from the more iudicious and ingenuous secular Papists ; that for their owne parts , they could be wel content to relinquish the opinion or terme of Merit , so they were left vnto themselues ; but they must vse the one , and maintaine the other in obedience to the Church .
So strong a hand hath the Church his mother ouer his faith and conscience , that hee had rather aduenture to stand vpon reall termes of meum and tuum , or come to iuridicall contestation with God his Creator and Redeemer , than disobey or dissent from her in the vse of words , or in matters of conceit or opinion onely .
11 Again , no Christian denies that our Sauiour is able to heare our prayers at all times & in all places ; that he is more fauourable and compassionate vnto vs , then any Saint in Heauen or earth can be ; that his Father alwaies heareth him .
It is likewise a fundamentall article of our beliefe , that wee ought at all times to pray vnto him , that he would pray vnto his Father for vs ; that it is our duty to offer vp our praiers and the best sacrifice of our soules and spirits in honour of his great and glorious name ; that to come vnto the Father by his mediation , is to worship him in truth and spirit .
All these positions are ex fide & de fide , points of necessity to be beleeued .
And if we were alwayes imployed in some of these practices , happy were we , although we did nothing else .
No Saint , we may bee sure , would bee offended with vs for praying continually vnto Christ , vnto whom they contiuall pray or giue thanks .
But whether in praying vnto Saints as the Romanists doe , wee doe not offend both Christ and them , is not so clear and vnquestionable .
12 To request the Saints deceased to pray for vs without expresse warrant or assurance that they can hear our praiers , is superstitious ; to offer vp our praiers vnto them by way of Honour or tribute , without assurance of faith , is flat Idolatry .
Yet admitting it were lawfull not onely to pray , but to offer our praiers vnto their Images ; yet to fall down before them and worship them , is certainly a practice so quite contrary to the rule of faith , and Gods holy commandements , that he which feareth God , ( who hath expressed himselfe in this point aboue others to be a iealous God ) would in ordinary discretion and reason , before hee durst aduenture vpon so dangerous a practice , demand as expresse a dispensation or countermand to the former precept , as Abraham had to assure him , he should not commit murder by sacrificing his only sonne .
Lastly , admitting the invocation of true and vnquestionable Saints , ( as for example , the Apostles ) and the adoration of their Images , to be no sacrilege or wrong to God ; yet to honor euery one whō the Pope shall canonize for a Saint , with all the former points of honour , which they exhibit to S. Peter , S. Paul , &c is a great wrong vnto those glorious Saints , an heresie , or rather an Idolatry ex specie deadly .
And yet for aduenturing vpon all these dangerous practices , they haue no other assurance of faith or warrant of scripture , besides their vnwarrantable and blind beleife of the Chruch and Popes infallibility .
Nor can the ingenuous Papists giue vs any other answer to such reasonable demands , as were now proposed in this point of Inuocation of Saints , or adoration of Images , then was giuen before , That Hee doth all this in obedience to his mother the Church .
I should proceed to the like faithlesse and desperate practices in the Masse , for which they can haue no true assurance or warrant from God or his Lawes ; but onely rely vpon the supposed infallibilitie of this Church , which notwithstanding may be manifestly conuinced of grosse and stupid heresie , in the doctrine of ●ransubstantiation .
But because the doctrine is ex specie hereticall , and the practice deadly , I shall reserue the refutation of both , & the explication of the ancient and orthodoxall opinions concerning the manner of Christs presence in the Sacrament , or communication of his body and blood , vnto a peculiar Treatise .
13 Generally , the more dangerous or deadly any practice doth seeme to bee , whilest wee compare it with the ordinary & common rule of mans actions ; the more euidently it ought to appeare vnto him that vndertakes it , by what speciall rule or warrant it is exempted from the common rule or generall prohibition of other facts and practices in nature and appearance like it .
If a Iudge should charge the Sheriffe or other inferiour officer to see execution done vpon some malefactor ; it were no wisedome for the inferior Officer to aduenture vpon the Iudges command , vnlesse hee knew that the Iudge had speciall commission and warrant from the King to sentence him to death , and that hee had legally so sentenced him .
Yet would it be a point of ill manners and indiscretion for an inferior Iustice or officer , to require the like speciall warrant or expresse rule of Law for whipping a vagrant person , or putting some idle fellow in the stocks .
The Iudges word or command might in this case be a suff●cient warrant , especially to one not skilfull in the Lawes , nor too scrupulous in yeelding obedience to such as are skilfull in them .
It is nicitie , ill manners , and indiscretion to exact an expresse rule of scripture or faith for standing at the Creed , for kneeling at the Lords board , for vsing the Cap and Surplice .
In these cases consent of the Church or tradition will suffice ; so there be not any expresse Law or commandement to the contrary .
He that exacts in these points as expresse rules of faith , or warrant of scripture for his obediēce to ecclesiasticall authority , as hee would , or as euery man ought to doe for aduenturing vpon worshipping of Images , inuocation of Saints , or the like ; hath made his braine or fancy the chiefe seat or mansion of his Religion , which should bee seated in the heart .
To runne thus farre in seeming opposition to the Romanist , is not truly to oppose him , but to meet with him in the point of disobedience to Gods Lawes .
The one , by disobeying the Church in these cases wherein it hath authority to command obedience ; disobeyes those Lawes or mandates of God , which giue the Church authority to make Lawes in things indifferent , neither expresly forbidden nor commanded by the Law of God.
The other , by vowing absolute blinde obedience to the Church , disobey Gods particular and expresse Lawes , euen the most fundamentall Lawes of p●ety and religion , the lawes of nature and of Nations .
14 To kill a priuate man without warrant of authority , is a heynous and fearefull sinne , but farre more hainous to kill a Prince , or to raise tumults in a State , or incense the multitude to take armes against their soueraigne Lord : yet vpon these and worse practices will any well catechized Romanist aduenture , without any further warrant then the Churches command or approbation , which hee beleeues to bee infallible .
But that the Church hath absolute infallibility , and full power to command his conscience , or authorize his action in these cases , what speciall warrant hath hee from God or his Lawes ?
The best they bring , is this ; Tu es Petrus , & super hanc petrā aedificabo Ecclesiam meam , Thou art Peter , and vpon this rocke will I build my Church .
But doth this place either proue Peter to be the Rocke on which the church is built , or the Popes to be Peters perpetual successors in that confession , which Peter then vttered , which was the rocke indeed on which Christs Church is built , and which did make Peter to be such a rocke or liuing stone as hee was in the house of God ?
I could bee content to try this issue with any Iesuit , whether he could , by better probabilitie from this Text inferre , that the Pope is Peters successor in the infallibility of holy doctrine ; then I shall inferre from another Text following in the same Chapter , that the Pope is the first borne of Sathan , perpetually obnoxious to the check which our Sauiour gaue vnto Peter : Get thee behind me Sathan , thou art an offence vnto me , for thou sauourest not the things that bee of God , but those that bee of men .
Matt.
16.23 .
This was but a friendly checke of Peter ; but will proue the iudiciall censure of the Pope and his Disciples , vnlesse they recant this wicked doctrine .
Our Sauiour bestowed the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rocke vpon the sonne of Iona ( as the Iesuits will haue it ) in the former place , whilest hee vttered that worthy confession ; Thou art Christ , the Sonne of the liuing God.
By faithfull adherence to this confession hee became a liuing stone , a part of the foundation of Christs Church , the first in order of twelue .
But nominis omen habuit , hee did best brooke this name after our Sauiours resurrection .
A little after the vttering of the former confession , when out of his kind nature ( as wee would tearme it ) but certainly our of a carnall imagination ( as the Spirit would censure it , ) he sought to disswade his master from suffering death , and so to hinder him from dissoluing the works of Sathan , and ouerthrowing his Kingdome , our Sauiour calls him Sathan , as if he had said , Peter , thou counsellest me to that very thing , whereunto Satan himselfe , so I would giue him audience , would perswade me with more Rhetorick then thou hast .
What if I should say , That all the Popes are Peters successors , and that so much may bee proued out of this 16 chapter of S. Matthew , will it therefore follow that none of them are Antichrists or Sonnes of Satan ?
No , distingue tempora , & concordabunt scripturae , distinction of times , is the reconciliation of scriptures .
The first and ancient Popes were Peters successors in the former confession , all or most of them liuing stones in the house of God.
The later Popes are Peters successors in counselling Christs Church to vndertake those practices in Christs name , wherunto the Deuill doth alwayes counsell men by internall suggestions of the flesh .
Peters temporary infirmity , is become their hereditary heresie .
Certainly their succession in Peters chaire doth no more argue thē to be his successours in the stability of faith ; than succession in Moses chaire proues the Scribes and Pharises to haue beene Moses true Disciples , or thē the Iewes lineall descent from Abraham , proues then to be Abrahams childrē .
The Analogie of faith will warrant this doctrine for conclusion : That these later Popes and their followers are of their father the Deuill : for they goe about to murther Kings and Princes , which take vpon them to defend the truth .
This did not Peter , this would not any Bishop of Rome haue done within fiue hundred yeeres after Christ .
SECT .
3.
That the present visible Church of England retaines the Holy , Catholike Faith , which the Romish Church hath defiled ; and by defiling it , hath lost that true vnion with the primitiue and Apostolike Church , which the visible Church retaineth .
CHAP.
XVI .
That our Church was in the Romish Church before Luthers time , and yet in it , neither as a visible Church altogether distinct from it , nor as any natiue member of it .
1 IT is in the first place obiected , that wee had no Church at all before Luthers time .
Secondly , that neither Luther , nor Christian Princes which imbraced his doctrine , had any authority to erect or found a new Church .
If we say , as we must say and beleeue , that we had a true Church before Luther of a Monke became a Reformer , it will bee demanded where our Church was , and of what persons it did consist .
To the former part of this importunate demand , [ Where was your Church before Luthers time ? ]
the Reverend & learned Doctor Field pithily answers : Our Church was in the same place then , wherein now it is .
His explication will iustifie his meaning against all gainesayers .
Howbeit , I must frame my answer according to my former principles , & fit it to some captious questions or obiections made by some of our Aduersaries since this Worthy died .
2 If our Church before Luthers time were in the same place wherein now it is ; it will further bee demanded , Whether it were a Church distinct from the then Romish Church , or a member of it .
That wee had a visible Church before Luthers time in this Kingdome , altogether distinct from the Romish visible Church planted in this Kingdome before Luther was borne , or so distinct as respublica Venetorum is à Regno Gallia , as the State of Venice is from the kingdome of France , seemes very improbable to the Romanists , and somewhat hard for vs to proue ; vnlesse we will deriue our pedigree from the Albigenses , the Picardi , or the poore men of Lions : which to doe I know not how safe it is , or how well pleasing it would be to the present visible English Church , vnlesse we had better records of their tenets , then I haue seene , or then the visible Romish Church , that de facto condemnes them for heretiks , was willing to propagate to posteritie .
On the other side ; if our Church before Luthers time , was a member of the then Romish Church , wee shall bee further questioned , what authoritie our King and State had , either to dismember their Church , or to make a new intire distinct Church of an old dismembred part of their Church .
In these and like obiections , they alwaies suppose two things as vnquestionable , which we vtterly deny .
The first , that the whole multitude of Christians throughout these Westerne parts , as England , France , Germany , Italy , and Spaine , &c. excepting such as were by their Church disclaymed for heretikes or schismatikes , were all members of the then visible Romish Church : and that there was such an vnion betwixt all and euery one of this multitude , as sufficeth to make all indiuiduals within these States or Kingdomes , true members of one visible , or of the then visible Romish Church .
The second , They suppose that our vnion with some present visible Church , is a natiue degree or part of our vnion with the Holy , Catholike Church : or that our vnion with some present visible Church , is necessary or essentiall , not accidentall to our being , or not being members of the Holy , Catholike Church .
For our more orderly and safe proceeding , wee are in the first place to shake , and hereafter ( by Gods helpe ) to raze these two rotten foundations , wheron all their arguments , either for annoying ours , or for supporting their Church , are grounded .
3 Our first Counterfort shall be this .
All the particular Congregations recounted by reformed Writers , which before Luthers time , had either separated themselues from the visible Romish Church of their times , or had beene disclaimed by it for schismatiques or heretikes , being sequestred from this dispute : our Church might bee , and was in the visible Romish Church ( as Bellarmine and other professed sonnes of that Church define it , ) and yet bee in it , neither so as to make one intire visible Church , distinct from it , nor as any integrall part , or naturall member of it .
If we take all , which the Romish Church doth challenge for her sonnes before Luthers time ; there was in that multitude rather a Church truely visible , than one true visible Church , if wee measure the truth of the visible Church according to our former principles , and as wee ought to measure it , by the conformitie which it hath with the one , truely holy and Apostolike Church .
Our meaning is , the whole multitude of Christians in these Westerne parts before Luthers time , ( all those being excluded , which the Romish Church representatiue did condemne for heretikes or schismatiques ) had no such vnitie , as truely answers to the vnitie of a body naturall , but an vnitie onely answerable to the vnitie of an heap or congest of Heterogeneals .
Some had the number only , others the very character of the Beast .
The heape or congest which wee suppose as an Embleme of the visible Romish Church ( taking that Church in that amplitude which they challenge , before Luther by Gods appointment , attempted reformation ) shal be an heap or congest , of seueral mettals , al or most part vnpurified .
In this one heape or congest , a great part of heterogeneals , though not all , shal be supposed to haue had the vnion of continuation or concretion : that is , some pieces of vnpurified gold , by the negligence or vnskilfulnes of the artificer , were made vp or suffered to make vp themselues , in some clod or cake , with an huge quantitie of copper , lead , brasse , iron , or other baser metals , all vnpurified from their drosse , the other part of the same heape or congest consisting of seuerall or lesser pieces of richer metall , all homogeneall in themselues , though many vnpurified , and wanting the vnion of contiguitie or concretion .
4 The parts of a good Mineralist or Refiner in this case , were first to dissolue the cake or clod , and to seuer the richer metall from the baser .
Secondly , to purifie homogeneals , so seuered , from their owne drosse .
Thirdly , to make them vp so seuered or purified , into plate , wedges , or Bullion ; or to put some other accidentall or artificiall forme vpon them .
All this being done , we cannot say , there was a true generation of any new body or substance , or that the Refiner did make gold where there was none before , ( as some Alchymists professe , that they can turne iron or other metals specifically distinct , into gold ) here was only a refining of metall praeexistent , and an addition onely of an accidentall forme .
To parallel the Refiners worke , by the reformation wrought by Luther , and the Christian Princes , that harkened to him : First , it cannot be denyed , but that the visible Romish Church , or if you will the faction of the Romish Court , did beare a great sway throughout most Realmes in Christendome , before Luthers time .
Besides the Body of the Cleargie , or Church representatiue , many Potentates , some through ignorance , others for hope of gaine or aduantage against their aduersaries , did adhere vnto it .
This faction or combination , doth in proportion answer to the clod or concrescence of Heterogeneals in the emblematicall congest before mentioned .
For , there was no true vnion betwixt them in matters of faith .
On the other side againe , it cannot be denyed , but that many in euery Kingdome before Luther , did vtterly detest the tyranny of the Court of Rome : many as well of their Cleargie , as of their Layetie , did in heart and affection wish a reformation as well of the Ecclesiasticall Gouernment , as of the doctrine professed and practised in their Church .
The States , Princes , or priuate men thus affected , answer in proportion to the seuerall pieces of homogeneall and richer metall in the former heape or congest .
All that Luther , all that the Christian Princes which followed him , did intend or vndertake , was ; first , to dissolue the clod , or breake the faction of the Romish Church or Court , spread through their Kingdomes : Secondly , to refine and purifie themselues and their adherents from the drosse and soile which they had taken by their adherence vnto , or vicinitie with the Romish Church : Lastly , to vnite themselues thus refined and purified in matters of faith and doctrine , into a new forme of gouernment Ecclesiastike , independent on the tribunall or Court of Rome .
5 So then it is false , which our Aduersaries obiect , that Luther did take vpon him to make a new Church .
For this supposeth a plantation of new faith or doctrine neuer planted before , in which the life and soule of the true Church consists .
Whereas they say we had no Church before his time , it is true onely , secundùm quid .
Their meaning can be no other , but this , Wee had no visible Church altogether seuered and distinct from theirs : and this againe is true , onely in respect of those times , wherein the Kings of England , or Emperours of Germanie , did submit themselues and their Subiects vnto the Iurisdiction of the Court of Rome .
Albeit this submission , ( being wrought for the most part through violence or deuillish policie ) doth not argue our fore-Elders to haue been parts or members of the Church of Rome , from which they were seuered in heart and affection , and seuered in forme of gouernment , de iure , though not de facto .
In the times of diuers Kings , the Church of England was seuered de iure , et de facto , from the visible Romish Church .
So likewise were diuers Churches in Germany .
But for Chronologie or matter of historie , I must referre them to another place .
The question is much what the same , as if they should aske vs , Where was King Henry the seuenths Kingdome , where were his Subiects , where was your Common-weale ; whilest Richard the third did call Parliaments , and sway the Scepter of this Kingdome ?
The Kingdome of Henry the seuenth , and of his Successors , or the English Common-weale , was in the same place then , as now it is .
The deposition of the Tyrant , the dissolution of the tyranny , and the reducing of English Subiects to their true allegeance , did worke no essentiall alteration in the Common-weale or Kingdome , but onely a reformation of the gouernment and reducement of it to the fundamentall lawes of this Land.
No more did the reiection of the Romish Churches vsurped authority in matters spirituall , induce any substantiall alteration in the English Church , but a reformation or reduction of it vnto the fundamental constitutions of the Primitiue Church .
But to returne to our former illustration : This argument , You had no visible Church before Luthers time , ergo , you had no true Church , is no better than this ; There was no Plate or Bullion in the forementioned heape or congest before the Refiner did his part ; ergo , there was no true gold or siluer .
For as euery part of gold , is gold , and euery part of siluer is siluer , but euery part of a wedge or plate , is not a wedge or plate : so euery member of the true Church of God , is himself a true Church and Temple of God : yet is not euery part or member of the true visible or Catholike Church , a true visible or Catholike Church .
Or , as 8. or 10. pieces of gold , into which an Angell may be broken , though they remain for waight , for value , & for substance the same they were ; yet can they not be said to be the same Angel , because they want the vnity of that artificial form , into which they were made : so likewise , although there were ten thousand in this Kingdome before Luthers time , all true members of Gods Holy and Catholike Church ; yet could they not be properly said , one visible Church , so long as they wanted that vnitie of discipline or independent gouernment , which we haue , for the most part , since inioyed .
6 Now as any kinde of metall made vp into a wedge or other artificiall forme , is lesse subiect to putrifaction , soile , or canker , then it was whilest it lay scattered in seuerall fragments or pieces : so the vnion of Christian Professors into one visible Church , is a good meanes for preseruing euery particular member , specially nouices in faith , from such errours , heresies , or other temptations , as if they had beene left alone or scattered , would indanger their faith .
And yet againe , as the perfection or puritie of gold aboue other metals , is best proued , in that it doth not so easily take soile or rust , though it lye scattered in little pieces amongst other baser metals , or other bodies apt to taint or putrifie : so the true members of Christs Church or Body , are best discerned , best approued by liuing vpright in points of faith , in the midst of a peruerse or crooked generation , or by continuing vndefiled in the bosome of a polluted visible Church ; out of which they may not , they cannot , at their pleasure depart , but are to exspect the call or summons of Gods speciall prouidence .
7 So then whether we had for these sixe hundred yeeres a visible Church , distinct from the visible Romish Church or no , is not pertinent to the maine point in question ; for they fasly assume , wee iustly deny , that men are saued by being actuall or professed members of the visible Church , or that our vnion with the present visible Church is a natiue degree or part of our vnion with the Holy , Catholike Church , whereof Noahs Arke was the type .
We say , the former vnion is auaileable to the latter , onely ex accidente ; in as much as the present visible Church doth by doctrine and discipline , draw vs to a conformitie , in points of faith and other meanes necessary vnto saluation , with the ancient Catholike and Primitiue Church .
This did not the visible Romish Church , for diuers hundred yeeres before Luthers time : but on the contrary , she did discompose or misfashion them from all true conformitie with the ancient Catholike Church .
Howbeit , euen in the midnight of superstition and palpable darkenesse , which had ouerspread the visible Romish Church , there were within it , though not of it , many visible members of the Holy , Catholike Church : men by so much more true and liuely members of the Holy Catholike Church or Body of Christ , by how much they were lesse true and actuall members of the visible Romish Church ; that is , by how much their adherence vnto the Romish Church representatiue , or to the authority of the Court of Rome , was lesse firme or none : as in a generall plague , when euery city and towne throughout the whole Kingdome , is infected ; they are most safe which haue solitarie dwellings in the country , and haue least commerce with port townes or markets .
Such adherence to the visible or representatiue Church of Rome , as the Iesuites and others now challenge , doth ( as we haue often said ) induce a separation from the Holy , Catholike Church , and is more deadly to the soule , then to be bed-fellow to one sicke of the pestilence , is to the body .
CHAP.
XVII .
That men may be visible members of the holy Catholike and Apostolike Church , and yet no actuall members of any present visible Church .
1 THe two principall points , whereon we pitch , may bee comprised in these two propositions : the first , A man may be a true liue-member of the holy Catholike Church , albeit he hath no vnion or commerce with any member of the Churches visible .
And this proposition is cleere from that point formerly discussed , how farre it was true of the visible Church , extra ecclesiam non est salus , Out of the Church there is no saluation .
The second , A man may be a true and visible member of the Holy , Catholike Church , and yet be no actual member of any visible Church .
The truth of this later proposition , may be proued by many instances of most ages , since the Church ( whether vnder the Law or Gospell ) became visible .
For this present it shall suffice to explicate the meaning of it according to my former promise , and to confirme the truth of it so explicated by one or two pregnant instances .
Albeit most of the termes in this proposition or distinction contained , haue beene explicated before in two inquiries ; the one , what was required to the constitution of the Holy Catholike Church .
The other , what was required to the constitution of a visible Church .
To what was then said , I will adde onely thus much : That the Church may bee termed Catholike , either in the prime sense ( or as we then sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) or in a secondary analogicall sense .
The Catholike Church in the prime sense consists only of such men , as are actuall and indissoluble members of Christs mysticall body , or of such as haue the Catholike Faith , not onely sowne in their braines or vnderstanding , but throughly rooted in their hearts .
In a secondary Analogicall sense ; Euery present visible Church , which holdeth the Holy , Catholike faith , without which no man can bee saued , pure ( and vndefiled with the traditions or inuentions of men ; ) may bee termed an Holy , Catholike Church .
When we say , a man may be a visible mēber of the holy Catholike Church , and yet no actuall member of any present visible Church , we take the catholike Church in the later or secondary sense , that is , for a Church wherein no point of faith or doctrine is maintained or allowed , which is not consonant and homogeneall to the Catholike & primitiue faith deliuered by Christ & his Apostles .
Who are indissoluble members of Christs bodie , is onely visible or known to him : Many thousands are and haue been true mēbers of it , which are & haue been altogether inuisible to vs.
But who they be , which professe the vnity of that faith , which the Apostles taught , and without which no man can bee saued , is visible and knowne to all such as either heare them professe it viua voce , or can read and vnderstand their profession of it giuen in writing .
2 The truth of the second proposition may easily be manifested hence , in as much as the vnion betweene the members of any Church as visible , consists in the vnity of discipline or iurisdictiō , or of lawes iudiciall or ceremoniall ; whereas the vnion of the Church as holy and Catholike , formally consists in the vnitie of faith or doctrine , or of Lawes and Mysteries internally spirituall and morall .
It is cleare , that the former vnion may be dissolued without the dissolution of the latter , as the latter likewise in some cases may be dissolued without dissolution of the former .
As for example , a man may be cut off by excōmunication or exile from all commerce with the present visible Church , wherein hee was bred and borne ; and yet not thereby cut off from the Holy , Catholike , orthodoxall Church .
Againe , a man by heresie or impious opinions , ( whether voluntarily and secretly imbraced by him , or thrust vpon him by the visible Church which hath authority of Iurisdiction ouer him ) may separate himselfe from the Holy , Catholike Church ; and yet still remaine an actuall member , a deare sonne of the visible Church , in whose bosome he is willing to liue .
Euery visible Church whose Lawes are ratified by Soueraigne Authority , and whose Gouernours are armed with power coactiue , may cut off any particular member ; besides the head , from which all power coactiue is deriued .
Suppose one or two , or more be actually cut off by excommunication , exile , or the like censure , not onely from publike communion in the Church , but from all ciuill commerce with his neighbours : yet if I know , that hee was so cut off either vpon mis-information , or mistake of his Iudges , as if he had held some grieuous heresies , which as appeares to mee hee did not ; or that the Church Gouernors out of ignorance , spleene , or faction , or other sinister respects , which I may not in particular examine , did condemne these opinions held by him for hereticall or schismaticall , which are in themselues , and to my knowledge , orthodoxall and truly Catholike : hee is to mee and to others which know his meaning , a visible member of the Holy , Catholike Church , though no more a member of the visible Church wherein he did , and we yet remaine .
And albeit I haue no power to rescind the visible Churches decree , or authoritatiuely to pronounce him a Catholike , whom they , to whom the cognizance of such causes belongs , haue condemned for an hereticke ; and albeit , I may not admit him to publike prayers , or to communion at the Sacraments , as being interdicted by authoritie : yet I may and ought still to retaine that communion with him which in this Creed we beleeue to be betwixt all true members of Christs body , or professors of the Holy , Catholike faith , that is , the Communion of Saints : such a Communion as is betwixt the members of the Church triumphant , and the liuing members of Christs body militant ; or rather such as is betweene the orthodoxall professors of the English , or other reformed Churches .
I am bound to pray for him , and he for me , that we may continue stedfast in the faith which we haue receiued from the Holy , Catholike Church of former times , from which the Gouernors of the present visible Church , haue swearued in this particular .
Of this case thus propounded in Thesi , Athanasius his case was the Hypothesis .
The then Church representatiue or visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had condemned him in one or two generall Councells for an hereticke , and being so condemned he was vtterly excluded , and perpetually cut off from all communion in things sacred , with the visible Church or its members , so long as he maintained that doctrine which it condemned .
Which doctrine it is certaine , hee neither did nor would recant , whatsoeuer the then visible Church did or might determine to the contrary .
3 If either the name Catholike , or the thing signified by it , be to be valued for the time present , by the multitude of suffragants , or number of suffrages giuen ex cathedra ; Athanasius and his followers were no more Catholiks , then Wickliffe , and Hus with their followers in their times , were ; For one Bishop that did maintaine or fauour Athanasius doctrine , there were more then forty did oppugne it .
And yet he boldly pronounceth that the faith professed by him , was the onely true , Catholike faith , without which no man could be saued , which whosoeuer did not keepe holy and vndefiled , was to perish euerlastingly .
Suppose not ten in all the Christian world besides , had resolutely imbraced the same faith which Athanasius did so much magnifie : or suppose all ( were they more or few ) which did imbrace or professe it , had beene with him condemned for heretikes , and vtterly cut off from all communion with the visible Church , all either banished into seuerall Hands , or shut vp into seuerall prisons : all this notwithstanding , they had still remained the onely true visible members of the Holy , catholike Church , which these times afforded .
And for this reason were they to bee accounted the onely true visible members of the Holy , Catholike Church , because they onely were contented , rather to be cut off from the present visible church , then to communicate with it in such doctrines or opinions , as either contradict or defile the chatholike primitiue faith .
4 That which some Romanists in this point reply , to wit , that Iulius then Bishop of Rome , did not consent to Athanasius his condemnation , but entertained him in his exile ; may for ought I know , or at this present haue to say against it , bee as true in part , as it is impertinent .
Sure I am , that the Bishop of Rome did not so resolutely and manfully oppose the Arian faction , or the then erring visible Church , as Athanasius did .
That confession of the catholike faith , which the Church of Rome her selfe retaineth in her Lyturgy , as a Trophie of the victory , which the catholike faith in the issue obtained ouer the potent Arian heresie , was neither conceiued , published , nor commended to the Christian world , by the Bishop of Rome , but by the exiled Athanasius .
This worthy Bishop saw almost all the Prelates in the world besides , for the present , to bee set against him .
How these , or their successors , or such as liued after him , would be affected , he knew not ; in respect of the truth of his doctrine , hee cared not , as being confident , that his doctrine was truly catholike and authenticke , without the ratification or proposall of the then Bishop of Rome or his successors , or of any visible church succeeding : he knew Christs Apostles and their immediate successors had imbraced it .
For such as liued with him , or were to come after him , at their perills be it , if they imbrace it not .
Though not ten of that age , or any age after him , were to be saued ; yet of these few , not one , as he protests , could otherwise bee saued , then by beleeuing , as he did , and as former Saints of God had done .
If the then Bishop of Rome , did receiue Athanasius in the name of an Orthodox or Catholike , and bid God speed vnto his labours ; all that can hence be inferred , is this , That Athanasius was to the Bishop of Rome a visible member of the holy , catholike Church , and the Bishop of Rome a visible member of the same church to Athanasius .
But neither of them , not both of them , the then visible church , nor any members of it .
As many as after this time became true members of the holy , catholike Church , became not such by holding vnion with the then visible Church , but by adherence to that catholike faith , which Athanasius and other visible members of the holy , catholike Church then taught .
The holy catholike militant Church , hath continued one and the same since its Foundation , not by continuation of one and the same visible Church , but by continuation of one and the same catholike & Apostolike faith throughout al ages , which faith hath been sometimes maintained but oftē oppugned by churches visible or represētatiue .
5 It is one thing to say , the Holy , catholike Church hath beene in all ages visible , another thing to say , the visible Church hath beene in all ages catholike : We may and ought to grant ; that in euery age since the Apostles time , there haue beene many not onely true but visible members of the one , holy , catholike Church , that is , such as were able out of Scriptures to make demonstration vnto the observant ; that their doctrine was orthodoxall & consonant to the orthodoxall faith & doctrine of the primitiue Church , howsoeuer contradicted & ecclipsed by the present visible churches wherin they liued , till Luther & Christian Princes by Gods appointment vnited the visible members of the Holy , catholike Church into visible Churches .
A * pregnant instance of the former distinction wee haue gathered to our hands in that famous Dialogue between Constantius the Emperor and Liberius then Bishop of Rome .
The Emperor hauing ( as the Romanists since haue done ) mispictured the regiment of Christs body or Church , by the regiment of common weales , wherin Lawes are made by the whole consent or by the consent of the greater part of the body politike , presseth Liberius with this argument .
Doth so great a part of the world reside in thee Liberius , that thou alone darest vndertake the defence of this impious man ( Athanasius ) to the disturbance of the peace of the Empire and of the world ?
Hereto Liberius answers .
Be it so as you say , that I alone defend Athanasius , yet the cause of faith shall hereby suffer no detriment , for the times heretofore haue beene , wherein three onely were found that durst resist the Kings command .
To this reply Eusebius the Eunuch reioynes , Do you , Liberius make the Emperor another Nebucodonozer ?
I do not so , but thou Eusebius deales no lesse vniustly than Nebucodonozer did , in thus condemning a man who hath not had a iudiciall tryall .
6 So long as Liberius stood to this confession , he was a visible member of the Catholike Church .
But when he sought to purchase the Emperours sauour by subscription to Athanasius his condemnation , and communion with the Arians ; although hee might by this dealing , regaine his former dignities , and become a principall member of the then visible Church ; yet did hee thereby cease to bee a visible member of the Holy , Catholike Church .
For albeit Bellarmine would in part excuse him , as if that which he did , did not continere in se manifestum haeresin , containe any manifest heresie : yet Baronius and others , and amongst the rest , Binnius confesse , that for yeelding to the Emperour , the Catholikes did eschew communion with him .
Now these Catholikes that did eschew communion with Pope Liberius for communicating with the Arian faction , were neither the Catholike Church , nor the visible Church , but at the best , visible members of the Holy catholike Church .
And the Church as catholike , includes as well vniuersalitie of succession and of time , as extension of place , or multitude of persons professing the catholike faith .
After this defection of the Romish church in the Bishop Liberius , the whole Romane Empire was ouerspread with Arianisme .
If there were any visible Church of note , which in those dayes remained catholike , it was in the East , without the precinct of the Romane Empire , or in this our Iland .
The chiefe pillar or ground of truth which the Romane Empire in those times had , was Gregory of Nazianzene , as may appeare out of that ancient Author that writes his life .
Though Constantinople had been held the chiefe watch-tower of the oecumenicall church visible : yet when Nazianzen was sent for thither to support the catholike cause against the Arians ; so much of the catholike church as was extant in that great citie , was contracted within the narrow walls of the * Temple of Anastasia , for that church onely was permitted them to meete in , ( as is thought ) in contempt , that the littlenesse of it might vpbraid them with their paucitie , it being a fit receptacle rather for a priuate conuenticle , then for a iust and lawfull congregation .
Nazianzen then was the Luther of ancient times to reforme the visible church , being ouerspred with Arianisme .
Luther was the Nazianzen of later times , to dispell the mists of Poperie and Romish Idolatrie , by the light of the Gospell , and to reduce the visible church vnto conformitie with the ancient church .
7 As many as in our Sauiours time here on earth , at the instigation of the high Priest , of the Scribes and Pharisees , ( or of the then visible church representatiue , ) or otherwise out of their priuate choice , did persecute him and his Apostles as deceiuers or authors of new sects or heresies ; did thereby dissociate themselues from the ancient and Primitiue Church of God established in Iewrie , and yet remained true and obedient members of the then visible or representatiue church .
On the contrary , such as , before our Sauiours death or passion , did acknowledge him for their Messias , although for so doing they were excommunicated and cast out of their Synagogues , that is , vtterly cut off from being any longer members of the then visible church , did by this their known sufferings or martyrdome , become illustrious and visible members of the true Primitiue and catholike Church , whereof Abraham , Dauid , Samuel , with all the rest of the holy Patriarkes and Prophets , were principall parts .
The Iewes had agreed , ( saith S. Iohn , chap.
9. verse 22. )
that if any man did confesse that he was Christ , hee should bee put out of the Synagogue .
For feare of this heauy censure , the Parents of that blinde man , which our Sauiour had restored to sight , put off the Pharisees with this dilatorie answer ; * We know that this is our Sonne , and that he was borne blinde ; but by what meanes hee now seeth , we know not , or who hath opened his eyes , wee know not : he is of age , aske him , hee shall speake for himselfe : The Sonne being asked , boldly replies , If this man were not of God , he could doe nothing .
And for this answer , hee is cast out of the Synagogue or visible church , and yet remaines a more conspicuous and visible member of that holy church which Moses had planted in Israel , then his Parents were , which continued , as they had beene , actuall or vnseparated members of the present Synagogue or visible church .
CHAP.
XVIII .
In what sense it may be granted , that the visible Romish Church , at the time of our forefathers separation from it , was a true Church , and yet withall the Synagogue of Sathan , the seate of Antichrist , and common sinke of heresies .
1 BVt here it will bee demanded , whether these visible members of the holy , catholike church , which were as liuing stones or fit materials for erecting reformed visible churches , ( as hauing not their consciences indelibly branded with the character of the Beast ) were , before Luther began his reformation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or no , that is , whether they were the immediate sonnes of God , begotten onely by his Spirit , without the ministerie or trauaile of any visible church ?
To affirme they were such sonnes of God , we may not : and if we say they were the sonnes and daughters of God , and yet withall the sonnes and daughters of the visible church , which was before Luthers time ; that visible church ( which by our positions can bee no other then the church of Rome , ) was certainely a true church , in that it brought forth sonnes and daughters vnto God.
All this may be granted , that the Romish church before Luthers time , was , and at this day is , a true church , quoad hoc ; that it did and may bring forth sonnes and daughters vnto God , that is , there are these meanes of regeneration in it , which are not in the Mahumetan or Iewish Synagogue .
In opposition to both which , it may bee said a true church ; though in respect of the Primitiue catholike church , or of reformed visible churches , it may truely bee tearmed the Synagogue of Sathan , or seate of Antichrist , in many respects , as much worse , as it is in some respects better , then the Iewish or Mahumetan Synagogue .
The Thesis was as discreetly proposed , as learnedly prosecuted by Doctor Rainolds Romana Ecclesia nec est catholica Ecclesia , nec sanum membrum Catholicae Ecclesiae ; The Roman Church neither is the Catholike Church , nor any sound member of the Catholike Church : In saying this , hee did not deny it in some respects to be a true Church ; which is in expresse tearmes affirmed by Iunius in his book intituled Liber singularis de Ecclesia ; by Doctor Couell in his Apologie for Master Hooker , and by Master Forbes , vpon the 14. of the Reuelation , whose testimonie is so much the more to bee esteemed , because he expresly maintaines the papacie or representatiue Romish church to bee the Kingdome of the great Antichrist .
So that in the iudgement of these three which haue handled this point very discreetly , as also in the iudgement of learned Doctor Rainolds ; the visible church of Rome might fitly bee compared vnto a Mother , which brings forth sound and healthy children , but when they come to sucke her milke , she infects them with such loathsome diseases , as accompany lewd and naughty Strumpets : or if they chance to escape infection by the milke which they sucke from her in their infancie ; yet when she comes to feede them with stronger meats , if they be content to bee fed by her , and seeke not their food from the ancient , Primitiue , and catholike Church , like an abhominable nastie slut , shee poysons all the food which is of her owne dressing .
Some there may be in this Church , ( or as yet vnder her gouernement ) which are more cleanly Cookes , and doe not so pollute the foode of life , but that such as are continually fed by them , as by ordinarie Pastors , may escape the danger of their mothers infection , and die members of the Holy catholike Church , though not actually separated from the present visible Romish church , nor externally vnited to any visible reformed Church .
2 All this I take to be a true branch of the forecited Authors meaning : but in what sense the visible Church of Rome before Luthers time , might be said , a true Church , and yet withall , the Synagogue of Sathan : or in what manner their Cardinals , Bishops , and Priests , may bee said to exercise the ministerie and seruice of Christ , and yet they themselues bee bondslaues of Sathan , Priests of Baal , and natiue members of Antichrist ; may in my iudgement , bee most punctually expressed by that excellent distinction of the ciuill Law , Aliud est Magistratum esse , aliud est in Magistratu esse , It is one thing to be a true Magistrate , another thing to bee in the Magistracie , or to execute a Magistrates office .
From this distinction was gathered this generall ruled case , or sentence ; That the Acts of him that was a false and vnlawfull Magistrate , might be lawfull and iust .
This resolution or ruled case , did grow vpon this occasion .
One * Barbarius was by a common errour , chosen Praetor , and continued in the place , wherof he was altogether vncapable , as being a bond-man .
Some there were , which did not onely consent to remoue him after the truth was knowne , as hee was indeed by law remoued , because he was neuer lawfull Praetor ; but withall did question , whether the Acts that he had done , whilest hee vniustly vsurped that office , were of any validitie , or rather voyd in Law.
It was determined according to the tenor of the former distinction , that though hee was falsus Praetor , a false Praetor ; yet he was in verapraetura , in a true Praetorship ; and the Acts which he did , did receiue their validitie from the Praetorship , not from the Praetor .
One part of the Praetors office was to set men free , which were bondslaues ; and in this respect it was requisite that none should be Praetor , but hee which was a Free-man , and that no bond-slaue , though chosen Praetor by a common errour , should euer prescribe by long continuance in the place , but was instantly to bee amoued , so soone as the truth was knowne and declared .
So that in respect of his person , or of right vnto his place , that Maxime of Law was still in force , Quod non valuit ab initio , non potest tempore valescere ; that which was of no value from its first beginning , cannot acquire any validity , by continuance of time : yet in respect of the persons which were made free Denisons by him , that other Maxime ( much oft times mistaken or misapplyed by some moderne Lawyers ) was true ; Communis error , facit ius , A common errour , makes a Law.
In as much as he was chosen Praetor by a common and full consent of lawfull suffragants , though so chosen by a common errour ; yet the Acts done by him , till the errour was knowne and declared , were iust and lawfull : such as had beene set at libertie by him , were as true Freemen , as those that had beene set free by true and lawfull Praetors .
For their manumissions or enfranchisements tooke validity not from the condition or person of the Officer , but from the vertue of his office into which he was an intruder .
In like manner , though Richard the third were a Tyran , no true King ; yet the Lawes made by him were true and good Lawes , and the Earles or Barons created by him , were true Earles , and true Barons : for though he were not legitimus Rex , a lawfull King , yet he was in legitimo regno constitutus , he did manage a lawfull Kingdome : Nor were they Traitors that did yeeld obedience to the Lawes made by him , or submit themselues vnto the Magistrates of his appointmēt : saue only in cases , wherin the Lawes made by him might preiudice the fundamentall lawes of this Kingdome , or cut off the right of Succession to the Crowne .
But in case the Magistrates , Earles , or Barons created by him , should haue commanded their inferiours to take Armes against the knowne and lawfull heire to the Crowne ; to haue yeelded obedience vnto them in this case , had beene treason : as Richard himselfe during all the time of his Raigne was no better then a Traitor .
3 Either from the Analogie of the former ruled case in matters ciuill , or from the generall or fundamentall rule of equity , whereof that was a branch , did the Church ordaine , that Baptisme administred by heretikes should not bee reiterated .
For though no heretike be a true member of the Church , and therefore no true Priest ; yet so long as he is in sacerdotio in the Priests place , the acts of his ministery or Priesthood be good .
Now though the Pope or Bishop of Rome be more then an hereticke , euen the Antichrist or man of sin , the supreame head though not of all Christs enemies ( for Iewes and Turkes are such , ) yet of all Rebels or vsurpers of his throne on earth ; neuerthelesse seeing ( as the Apostle saith ) He sits in the Temple of God , euen the acts of his ministration or Priesthood are good : nor are the Bishops consecrated by him , so polluted by communion with him in their consecration , but that their Episcopall Acts , as the ordination of Ministers , the administration of Sacraments and the like , be lawfull and good , so long as they obserue the forme of ordination or administratiō of sacraments prescribed by Christ and his Apostles .
The word preached by them likewise , hath the force and efficacie of begetting faith in their Hearers hearts : & so long as they teach nothing but what Christ hath taught , the people or laity owe the like obedience vnto them , that the people of the Iewes , in our Sauiours time , owed to the Scribes and Pharisees .
For though perhaps they haue in many points degenerated much further from S. Peters doctrine and manner of life , then the Scribes and Pharisees had done from Moses ; yet so long as they sit in Peters or other catholike Bishops chaires , that precept of our Sauiour , [ Illos audite , heare ye them , ] binds them as much as it did the Iewes .
How farre it bound the Iewes , I leaue it to the Expositors of the 23. of S. Mathew , and amongst the rest to Maldonat .
4 It is certaine , the people were not by vertue of this precept bound to doe all that their high Priest with his confederates would ex cathedra command them to doe , though intended by them , in ordine ad Deum & salutem Ecclesiae , with reference to God , and to the welfare of his Church .
For Caiaphas had deliuered this sentence ex cathedra , It is expedient for vs that one man die for the people , and that the whole nation perish not .
Iohn 11. ver .
49.
And vpon his authority or warrant , they aduentured to put the Lord of glory to death .
Had not this false Apostaticall Priest , beene in vero sacerdotio , a chiefe officer in the house of God ; neither could so cleer a truth as he vttered , haue beene inuerted to such a pernitious end , as it was spoken by him , & apprehended by others ; nor could hee haue conceiued or vttered so cleare a truth of himselfe , as S. Iohn instructs vs he did .
This he spake not of himselfe : but being high Priest that same yeer , he prophesied that Iesus should die for the Nation .
Ioh.
11.51 .
Other Acts of his priesthood tooke their validity from his office , not from his person : this speculatiue truth tooke its poysonous operation from his person , not from his office ; although he could not haue borne so bitter enmity vnto Christ , vnlesse he had beene in that office .
Now albeit we grant that Caiaphas did prophesie by vertue of his place or Priestly office , yet no Romanists ( as I hope ) will deny , that Caiaphas in the preposterous application of his propheticall sentence , might well brooke the name of Antichrist ; at the least that hee was a type or shadow of the Antichrist to come ; who was to sit as Caiaphas did in the Temple of God , or if so they will haue it , in S. Peters chaire , that hee may wrest diuine truths authoritatiuely to as wicked ends , as Caiaphas did .
5 But may it not hence bee inferred , that as the Sanedrin was the onely visible Church , which God had here on earth ; so the Romish Church from which Luther did separate himselfe , was the onely true visible Church of Christ , at the time of his separation ?
This may be granted de facto , but not de iure .
For there was an expresse Law of God , that there should be no more visible Churches , then one , before our Sauiours death and resurrection ; after which there were to bee as many visible Churches de iure , as there were seuerall independent Soueraignties .
I haue heard indeed of some French Catholikes ( as they would bee accounted ) which vse this as an argument , whether intended by them , ad homines , to delude the obiecter onely , or ad rem , to the matter it selfe , I know not : But this argument they vse , to proue that their Church ( as opposed to Reformed Churches ) is the true Church , because the Pope is Antichrist , & Antichrist ( as the Apostle teacheth ) is to sit in the Temple of God , and the Temple of God , no question , is the true Church ; whence seeing hee sits in their Church , they inferre that theirs is the true Church , not ours .
But as in most other arguments concerning the Church , so in this they cozen themselues with the fallacy , à dicto secundùm quid , ad dictum simpliciter .
First both letter of Scripture and analogie of faith , doe teach , that Antichrist is to sit as Caiaphas did , in a true Church , yea to be a chiefe Officer of some Church : otherwise he could not be a principal Rebell or notorious Traitor against Christ .
But in that he was to be such a rebell and such a Traitor , it is not conceiuable , that the Church which wholly submits herselfe to him , as to her head , should bee the true Church , much lesse the onely Church of Christ .
The former argument will hold thus farre , The Pope is Antichrist ; ergo , the Church of Rome is a true Church secundùm quid , that is in opposition to the Synagogue of Iewes , of Turkes , or other professed Infidels : But if we speake absolutely , or compare it with Churches truly Christian , it is no true Church of Christ , but the Synagogue of Satan .
Or , as he said of his sordid Hosts entertainment , that there was so much fire , as a man could not haue truly said in strict propriety of logicke phrase , there was no fire ; that is , there was so much , as if hee had beene bound by couenant of Lease , neuer to haue suffered the fire to goe out , hee might haue saued his lease from forfeiture : and yet there was no fire but a mocke-fire to the entertaining of a stranger ; so much , as was a greater eyesore to him that had sought comfort or refreshing from it , then if there had been none at all .
In like manner there is so much of the true Church in the present Romish visible Church , as a man cannot say , it is no Church at all ; so much true doctrine in it , as sufficeth to support the title of Antichrist , and to make it the very seat of all abominations or impieties more then natural .
For as the mingling of the Traditions of men with Moses doctrine , did make the leuen of Pharises to be so malignant and distastfull to God and all good men ; so is it the mixture or making vp of the doctrine of Christ and of Deuills , in one and the same Liturgy , which makes Antichristianisme in graine .
And as * elswhere is obserued , the Idolatry of the Romish Church , is so much worse then the Idolatry of the Heathens , by how much that Churches generall beliefe of one God , of the glorious Trinity , and of the redemption of mankind , is better then the Heathens beliefe or knowledge of the same points .
6 But when it is said that Antichrist is to sit in the Temple of God , it is not meant onely that hee should sit in the present visible Church , but that he should be an vsurper of that chaire which sometimes had beene the seat of Gods Saints , and bee an intruder into that Church , which had beene Holy and Catholike before his intrusion , and which still retaines the rootes and stemmes of Catholike faith , into which it shall be his and his followers continual care , to ingraffe the doctrine of Deuills , and to exercise their spirituall whoredomes in the Oratories of God.
CHAP.
XIX .
Whether our Forefathers in separating themselues or suffering themselues to be separated from the Romish Church , did any otherwise then Gods Prophets or our Sauiours Disciples , had their case and opportunity beene the same , would haue done .
1 BVt here againe , the Author of the Antidote , or the blinde Guide of faith , will obiect , That neither the Prophets of old , nor our Sauiours Disciples before his death , did separate themselues from the present visible Church .
If not to beleeue as the Church visible and representatiue for the time present did ; if not to communicate with her in matters of fact or practice , were to bee separated from the present visible Church ( as this Authors words * elsewhere imply ) the Prophets out of all question , did either separate themselues , or suffer themselues to be separated from the visible Church wherein they liued .
Ezekiel and Daniel would neuer haue consented to the Priests and Rulers in their persecutions of Ieremie as a false Prophet or Traytor .
Our Sauiours Disciples before his death stood excommunicated by the visible Church of the Iewes , they were as farre from communicating with the chiefe Priests and Elders in matters of faith and practice , as wee are from communicating with the Romish Church or members of the Trent Councell .
But if this mans meaning be , that neither the Prophets , nor our Sauiours Disciples before his death , did take vpon them to erect a new visible Church altogether distinct from the erring Synagogue , the obiection is true , but no way preiudiciall to vs. For they liued in that Church or common weale as our forefathers before Luthers time , which feared God , did in the Romish Church , or common weale which had not by publike consent abandoned the Romish Religion ; that is , neither as absolute members of the Synagogue , nor yet a visible Church distinct from it , but as visible members of that primitiue Church from which the Synagogue had degenerated .
As for the Prophets and other godly men which liued before our Sauiours death , they wanted rather power than willing minds to reforme the corruptions of the visible Church , in which they liued .
And the true reason why that Church continued so corrupt from Iosias his death , vntill the destruction of the Temple , and grew so wicked againe in the age before our Sauiours time ; was , because , during these times , there were either naughty Kings , or no Kings at all in Israel .
Had Iehosophat , Ezekiah , Iosiah , or any like vnto them of Dauids line , beene Kings of Iudah in Herods stead : there is no question , but they would haue brought the Scribes and Pharisees to better order , or haue deposed them ; either haue reduced the then visible Church to its primitiue purity , or haue erected a new visible Church , according to the paterne prescribed by Moses .
That the Priests and Prophets did so ouerbeare the true Prophets of God , Ieremiah , Ezekiel , &c. to the ruine of the City and Kingdome , was the fault of Iehoiakim , and Zedekiah .
As at this day againe , it is the fault and folly of Christian Kings , that the Church of Rome is not either reduced to better conformity with the holy , Catholike and Apostolike Church , or else demolished as the Iewish Synagogue was .
But what should moue this man , I meane the Author of the blind Guide of Faith , to make the former obiection against vs , I cannot conceiue ; vnlesse it were to giue vs and the Christian world to vnderstand , That the visible Romish Church his mother , could bee very well content to continue , till Christs second comming , as erroneous and antichristian as the Iewish Synagogue was before his first comming in the flesh ; vpon condition she may retaine her wonted power and authority to tyrannize ouer vs and other Saints of God , as the visible Iewish Church or Synagogue did oft-times ouer the true Prophets and Christs disciples .
2 For conclusion of this point ; In as much as Christian Princes and free States did second Luther in his intended reformation of so much of the visible Romish-Church , as was seated in their Soueraignties or Dominions ; this warrants our separation to haue beene iust and lawfull , and free from all suspition of rebellion or schisme ; whereunto the like attempts in Iury , though vndertaken by Gods Prophets , had beene obnoxious , vnlesse the Princes or chiefe Magistrates had giuen them countenance and authority .
Howbeit neither Prince nor people ioyntly or seuerally , either now haue , or at any time had power to make a new church altogether distinct from the Catholike Church militant on earth , which hath beene one by continuation of the same faith , since the Apostles time .
But in case any part of the Church militant or visible , be infected with heresie , or ouerswaid by faction , to approue such impious and vngodly practices as are incompatible with the Holy , Catholike faith , which hath beene professed in pure and vncorrupt times : euery free Prince or State , haue in this case power and authority sufficient , to dislinke themselues from the factious combination of the visible Church or Churches seated in forraigne States or Kingdomes , and to vnite themselues into renewed formes of visible Churches , distinct from others .
Yet thus to doe , so they doe no more , is not to make a new Church neuer heard of before , but rather to recollect the scattered members of the Holy , Catholike Church , in whom the life and substance of the true Church of God consists , and to put a new accidentall forme vpon them .
3 The case is altogether the same , as if an Army consisting of threescore thousand English , French , and Italians , appointed by ioynt consent of these Nations , to inuade the Turke , should bee misled by the Italian Generall , to reuenge his priuate quarrels vpon the Christians .
If the English , vpon discouery of their Generals trecherie , should abandon him , and adioyne themselues vnto the Hungarians or other Christians oppressed by the Turke ; they could not iustly be blamed , either for defection or reuolt , or for leuying an Armie , or vndertaking a warre altogether new , without any warrant or commission .
Well might they presume their Prince would approue their proceedings , specially if their seruice had successe answerable to the godly intentions of their first Commission .
4 As many of our forefathers as did submit themselues vnto the Iurisdiction of the church of Rome , and vndertook such seruices as the Pope or Romane Prelacie did appoint them vnto ; they did thus onely vpon presumption , that the Pope did faithfully execute his Commission as the Apostles successor , or that he did command in chiefe for Christ .
But when the contrary was notoriously knowne vnto this people , that hee did but counterfeit the visage of the Lambe , that he might the more plausibly effect the designes of the Dragon : Our Prince and people , in abandoning his yoke , and breaking off their confederacie with the church of Rome , did well .
And this being done , they remaine the same church they were for life and substance , but the same Church better purified and purged from rebellious Antichristian humours , the same Church so much more homogeneall to the ancient Primitiue catholike Church , by how much they remained the freer from seruitude to Romish tyranny , whose vsurped authority ouer other Churches , is but Antichristianisme or Apostasie from Christ .
CHAP.
XX.
Whether the name [ Catholike ] can in good earnest be pleaded or pretended for an vnseparable marke of the true visible Church .
1 BVt in all these Illustrations it will be excepted , that wee take something for granted , which the Romish Church will vtterly disclaime .
This for one , That our forefathers at the time of their departure from the Romish Church , were true Catholikes , or , in the interim betweene the abandoning of the Prelacie of Rome , and the establishing a Prelacie or forme of Gouernment of their owne more refined , were visible members of the holy , Catholike Church .
For so destitute is the Romane Church of all true & solid properties of the true Church of God , that she is faine to plead the name and title of Catholike , to be her proper note or Ensigne , which no other Church may more presume to challenge , then a Seruingman may presume to weare his Masters coate or cognizance , after hee be discharged of his seruice .
In this waking dreame , the Author of the Guide of saith , was brought to raue , as followeth : Now I come ( saith he ) to the great Character of our glory , and renowned title of our profession , the name [ Catholike ] a name famous in the Primitiue Church , famous in the Apostles dayes , and inserted by them among the Articles of our Creede : famous after in all succeeding ages , and vsed commonly by the Fathers ; not so much to make a difference , ( which some thinke ) betwixt the Iewish Synagogue , and the Christian Church , as to seuer and distinguish the false named Christians themselues , from the true and vnfaigned beleeuers .
And , Reason teacheth , & D. Whitaker often confesseth , the markes and properties of the Church , to be vnseparable from the Church , whose markes they are .
Therefore that which once was , must still continue a marke of the Church , because the true Church , although it admit some accidentall change , yet it is alwaies in nature , vnuariable ; in essence , vnchangeable : so that the properties which flow from the essence thereof , as the name [ Catholike ] doth , can no more be altered , changed , or cease , then the power of laughing , a propertie which proceedeth from the nature of man , can euer cease to appertain to man.
c. 18. sect .
1.
& 4. p. 155.
& 138 Auditum admissi risum teneatis amici ?
2 If the power of laughing proceede from the nature of man , and the nature of man consist in reason : it will bee very hard for any man to refraine laughing , that hath but so much reason as to consider the vanitie of this assertion , that a name should be an vnseparable propertie proceeding from the nature of any realitie .
God gaue names to the first Man , and to the first Woman , and the first man gaue names befitting other creatures : but the names proceeded not from the nature of the creatures named , but from the Imposers ; otherwise their names should haue beene the same in all nations and languages .
And if the name [ Catholike ] were an vnchangeable marke or naturall propertie of any reall Church , it should be of the Greeke Church or nation , vnto which the name or title of Catholike is prime and naturall .
If the reall propertie answering to this name had belonged to the Romish Church , the holy Ghost would haue exprest it by a Romane name , and haue called the Romane Church , the vniversall Church , at least the Romanists should haue called themselues vniuersals , not Catholikes .
But let vs listen againe vnto this Rauer .
Wee onely inioy the liuely badge , and are inuested with the Liuerie of the true professors of Christ .
Neither can Mr. Abbot , or Mr. Whitaker dismantle vs of that royaltie , by saying , Names may be falsly imposed to things , or vniustly vsurped .
For this name is not imposed by man , nor vsurped by abuse , but imparted by God , inspired by the Holy Ghost , ( as I haue proued aboue ) who cannot apparell vs with any faigned attire , nor can the Deuill take from Gods people their cognizance , or nobilitate his vassailes with the colours of Christ .
3 Was the name of Catholike more immediately inspired by the Holy Ghost , then the name of Angels or Apostles was ?
or was this title more appropriated to the Church , than the other two titles of Holy and Apostolike .
Now S. Paul tels vs , [ 2 Cor.
cap.
11. verse 14 , 15. ]
that Sathan himselfe is transformed into an Angell of light , and it is no maruaile if his Ministers transforme themselues into the Apostles of Christ .
Is it then impossible for the ministers of Sathan to vsurpe the name of Christs Apostles or Catholikes , though both names were imposed by God , and inspired by the Holy Ghost ?
Certainely seeing this transformation is not in substance , but onely in colour or shew , it must needes include the colour or vsurpation of the name , whether of Apostles , or of Catholikes .
But he further addes , [ That no heretike could euer obtaine to be called Catholikes by true Christians . ]
For this very reason , we Protestants of reformed Churches , who are , if not the onely true Christians on earth , yet the truest Christians , and the most conspicuous members of the Holy , Catholike Church , as militant here on earth , dare not vouchsafe to bestow the name of Catholike vpon any Papist , but with such an addition or item , as wee giue the name of Angels to infernall fiends , which we tearme Satans Angels , or collapsed Angels .
Now the same analogie which Gods Angels or a holy Angell hath to Sathans Angell , or to a collapsed Angell , a true and holy Catholike hath to a moderne Romane Catholike .
For by this tearme we meane such a one , as being a seruant of Sathan , doth seeke to transforme himselfe into a true and holy Catholike .
The point which this blinde-guide was to proue , was this , That no heretikes could vsurpe the name or title of Catholike .
We say it is the propertie of the moderne Romish Church to counterfeit the fairest titles giuen to the Church , by orthodoxall Antiquitie , more plausibly then the ancient hereti●es could .
And by this propertie , we discerne her to bee that mother of Harlots , which can imitate the Lambs voice , whilest she acts the Wolfes part .
Hee further obiects , that the Iewes and Mahumetans , when they heare a man named a Catholike , thereby conceiue some member of the present moderne Romane Church , not any of Luthers or Caluines followers .
So we likewise , when we heare a people brag and instile themselues a holy nation , wee presently conceiue the parties that thus instile themselues , to be Iewes .
Yet doe we not for all this , beleeue that the Iewish Nation is the Holiest of Nations , or the onely chosen people of God now on earth .
As for both Iewes and Turkes , it is likely they could bee well content to suffer the Romanist to inioy the name Catholike , as a preheminence aboue Christians .
For , they might well hope to proue their owne Religion to bee better then the best professed amongst Christians , if once it were granted that the Romane Catholike Religion , is the best .
But to giue the Christian Reader some reall solace after his pleasant recreation at this ridiculous Discoursers folly ; in that he and his fellowes can thus seriously pleade for the name Catholike , which they seeke by faction to ingrosse vnto themselues : this is an argument to vs , that the floods already approach the sandie foundations whereon this spirituall Babylon is built , and that her downefall is at hand .
For vnlesse her professed Champions and Pilots were likely to be drowned , they would not so earnestly catch at such shadowes , or floating bul-rushes , as this Guide of Faith hath done .
But leauing the shadow , let vs in the next place see whether haue better interest in the body or substance , whether wee or they doe better deserue the reall titles of Catholikes .
CHAP.
XXI .
That the title of [ Catholike ] is proper and essentiall vnto the faith professed by the present visible Church of England , but cannot truely be attributed to the Faith or Creede of the moderne visible Romish Church .
1 WHether the name Catholike were first bestowed vpon the Church , or vpon that faith which is the life and soule of the Holy , Apostolike Church , shall bee no part of our inquirie .
It sufficeth that the name Catholike it selfe is vniuocall in respect both of Church and faith .
True faith is therefore Catholike faith , because it is the onely doore or way vnto saluation , alike common vnto all without nationall or topicall respect .
Whosoeuer of any Nation haue beene saued , haue beene saued by this one and the same faith , and whosoeuer will be saued , ( as Athanasius speakes ) must hold this Catholike faith , and hee must hold it pure and vndefiled .
The maine question then is , who they be that hold this Catholike faith , and whether they hold it vndefiled or no.
Were Vincentius his rules as artificiall , as they are orthodoxall and honest , the issue betwixt vs and the Romanist would be very easie and triable .
But let vs take them as they are .
Id catholicum est quod ab omnibus vbique et semper , &c. That is Catholike , which is held by all in all places , and at all times .
The three speciall notes of the catholike faith or Church , by him required , are vniuersalitie , antiquity and consent .
Whether these three members be different or subordinate , and ofttimes coincident , I leaue it to be scanned by Logicians .
According to the Authors limitation , all three markes agree to vs , not to the Romanist .
2 First concerning vniuersality , the question is not , Whether at this present houre , or in any former age for these thousand yeeres past , there are or haue been more , which professe the present Romish Religion established in the Church of Rome ; then the Religion established in the reformed Churches since the separation was made .
If wee should come to calculate voyces after this manner , Whether will you bee a Romane Catholike , or a protestant : They might perhaps haue three for one amongst such as professe themselues Christians , ready to cry , I am not for the protestants ; but for the Roman Catholikes will I bee .
But it was farre from Vincentius his meaning , that vniuersality should bee measured after this fashion ; for hee very well knew that the Arian faction had preuailed especially by this tumultuary kind of canvase or calculation .
The multitude of voices thus taken for them , may proue their faction to be stronger and greater than our Church ; it cannot proue their faith to be so vniuersall as our faith is .
The fallacie by which the Romanists deceiue poore simple people , is in making them beleeue , that our Religion and their Religion , our faith and their faith are duo prima diuersa , or so totally distinct , that part of the one could not be included in the other .
But for the vniuersalitie of our faith wee haue euery member of the Romish Church a suffragant or witnesse for vs. First , nothing is held as a point of faith in our Church , but the present Romish Church doth hold the same , and confesse the same to haue beene held by all orthodoxall Antiquity .
So that for the forme of faith established in our Church , we haue the consent of the Primitiue Church , of the foure first generall Councels , of all succeding ages vnto this present day , the consent likewise of the present Romish Church , and of our selues .
Now as France is a great deale bigger than Normandy , if we compare them as distinct and opposite ; and yet France , and Normandy is bigger then France without Normandy : so likewise though the present visible Romish Church be much greater then the Church of England , yet seeing the Romish Church , how great soeuer , doth hold all the points of faith which our Church doth , for Catholike and orthodoxall ; our consent , and their consent , our confession and their confession , is more vniuersall then their consent without ours .
But if their consent vnto the points of faith beleeued by vs , proue our faith to be vniuersall , and our Church by consequence to bee Catholike ; why should not our consent vnto the points of faith beleeued by them , proue their faith to bee vniuersall , or their Church to be Catholike ?
Because it is not enough , to hold all points of Catholike faith , vnlesse the same points bee kept holy and vndefiled .
The Romish Church , we grant , doth hold all points of Catholike faith , and so farre as she holds these points , wee dissent not from her : yet dissent from her wee doe in that she hath defiled and polluted the catholike faith , with new and poysonous doctrines ; for which shee neither hath the consent of Antiquity , nor of reformed Churches .
And in respect of these doctrines , she stands conuicted of schisme and heresie , by Vencentius his rules .
For it is with him a fundamentall rule , That no present visible Church , hath any authority to commend any thing as a point of faith to posterity , which hath not beene commended to the said Church by Antiquity deriued from the Apostles times .
A proficiency or growth in faith , hee allowes and granteth , modò sit in eodem genere , so it be in the same kinde , or proceed from the same root : but for additions or new inuentions , he takes them for the markes of schisme and heresie .
3 So then we hold the Catholike faith , and they hold the Catholike faith .
And seeing they hold the Catholike faith in the same measure that we doe , is it not reason they should bee termed Catholikes as well as we , though not so good Chatholikes as wee ?
No reason they should be termed Catholikes at all .
Where is the difference ?
In this .
Wee hold it pure and vndefiled , they haue defiled and polluted it for many generations , and doe still defile it with many loathsome additions and inuentions .
Now in this case the denomination followeth the worser part , that is , they are not so much to bee reputed Catholikes for that they hold the Catholike faith , as to be adiudged Heretikes and Schismatiks , because they haue defiled and polluted it with many new inuentions , and being admonished hereof and reproued , will not purifie their faith , will not reforme their religion according to the rule of faith and the practice of Antiquity .
Their faith not purified from the additions of the second Nicene and Trent Councell , can be no Catholike faith .
Their Religion not reformed , can be no true Religion , saue onely in reference to Paganisme , Iudaisme or Mahumetisme .
For as Dionysius saith , Bonum non est nisi ex integra causa , malum ex quolibet defectu , Nothing is good which is not intire and sound , evill ariseth from euery defect .
Euery new addition or inuention in matters of faith or doctrine , is enough to make that church schismaticall , which before was Catholike and orthodoxall .
Catholike and orthodoxall no Church can be , vnlesse it hold all points of faith without admixture of humane inuentions or of new articles .
The admixture of a great deale of mans meat with a little swines meat , makes the whole dish to bee no mans meat , but swines meat .
Our Church according to , Vincentius his rule admits a growth or proficiencie in faith , in that it holds not only those propositions which are expresly contained in Scripture , but such as may by necessary consequence bee deduced out of them , for points of faith , and this growth is still in eodem genere , from the same root .
Other points of faith besides these , our Church admitteth none , but tyes euen her Prelates and Gouernours to obtrude no other doctrines as points of faith , vpon their Auditors , than such as are either expresly contained in Scriptures , or may infallibly bee deduced from them .
And this is the fundamentall and radicall difference between our Church and the Romish Church , which admitteth such an illimited increase or growth of faith as is in heapes or congests of Heterogenealls .
CHAP.
22.
Of the adinuentions or new Articles added to the Creed by the Romish Church , by which she hath defiled the Holy , Catholike and Apostolike faith .
Of the difference betwixt the Church of Rome and the Church of England concerning the rule of faith .
What that ecclesiasticke tradition was which Vincentius Li●inensis so much commendeth : to what vse it serued in the ancient Councels .
1 THe paine-worthiest enquiry in this argument , were first to make search what additions or adinuentions vnto the ancient or primitiue Canon of Catholike faith haue beene made , receiued or authorized by the Romish Church , since the Councel of Ephesus which was some 3. yeers before Vincentius Lirinensis wrote his admonitions concerning this point ; and in what age and vpon what occasions , such additions haue beene made or receiued .
Secondly , to make proofe or demonstration , how farre and in what manner such additions do corrupt or contaminate the Holy , Catholike faith ; and how farre each or all of them ioyntly or seuerally , doe vndermine or overthrow the holy Catholike faith .
The first addition or adinuention of moment , which comes into my memorie , is the Inuocation of Saints and veneration of Images .
Both which points were added as articles of faith or parts of the creed , which all were bound to beleeue and professe by Tharasius Patriarke of Constantinople , and President of that illiterate parasiticall and factious Assembly , which hath bin cōmonly enstyled the seuenth generall or second Nicene Councell .
In these & the like abominable decrees the then Bishop of Rome was Tharasius his complice , his instigator and abettor , as may appeare from the speeches of his Legates in that Councell , and by his owne Epistles , although part of the Epistle may bee iustly suspected to haue beene framed since .
But by what spirit this Councell was managed , or in whose name they met together , I referre the Reader vnto that learned Treatise in the booke of Homilies ( whereunto wee haue all subscribed ) concerning the perill of Idolatry , especially the third part .
What ingenuous minds of this Kingdome thought of that Councell , before either the Author of these Homilies or Luther was borne , may in part bee gathered from an * ancient English Historiographer , who saith the Church of God did hold this decree in execration .
2 The selfe same points with a great many more of like or worse nature , all whatsoeuer any Councell which the Romish Church accounteth generall or oecumenicall ; or any Canons which the same Church accounteth Catholike , euen all the decrees whereto the Trent Councell hath affixt their Anathemaes , haue beene annext by Pius Quartus to the Nicene Creed , and are inserted as principall points of that oath which euery Roman Bishop at his consecration is to take ; one part of which oath or solemne vow it likewise is , that euery Bishop shall exact the like confession of his inferiors to bee ratified by oath or solemne vow .
Caetera omnia à sacris & oecumenicis concilijs , ac praecipuè à sacrosancta Tridentina Synodo tradita , definita , & declarata indubitanter recipio atque profiteor ; fimulque contraria omnia atque haereses quascunque ab ecclesia damnatas , & rejectas , & anathematizatas ego pariter damno , reijcio & anathematizo .
Hanc veram catholicam fidem , extra quam nemo salvus esse potest , quam in praesenti sponte profiteor , & veraciter teneo , eandem integram & inviolatam vsque ad extremum vitae spiritum constantissimè ( Deo adiuvante ) retinere & confiteri , atque à meis subditis , vel illis , quorum cura ad me in munere meo spectabit , teneri , doceri , & praedicari , quantum in me erit , curaturum , Ego idem N. spondeo , voveo , ac iuro , sic me Deus adiuuet , & haec sancta Dei Evangelia .
Onup .
de vita pont .
pag.
472.
The particular decree concerning Inuocation of Saints and adoration of Images , is much inlarged by the Trent Councell , and by Pius Quartus .
But of the equivalency of Idolatry in Rome Heathen , and Rome Christian , * elsewhere at large .
In this one point , to omit others , the present Romish Church farre exceeds the Easterne Church , in the time of the second Nicene Councell ; in that it ratifies the worshipping of all such Saints as are canonized by the Pope .
3 The second addition made by the Romane Church vnto the ancient canon of faith , is , a transcendent one , and illimited ; and that is , the making of Ecclesiasticall Tradition to be an integrall part of the canon of faith .
This doth not onely pollute , but vndermine the whole fabricke of the holy , primitiue and Catholike faith .
That there is a certaine rule or authentick canon of faith , is a principle , wherein the ancient primitiue Church , the moderne Roman , and all reformed Churches agree .
The first point of difference betwixt vs , is about the extent of the written canon , specially of the old Testament .
The maine points of difference are these .
First , we affirme with antiquity , and in particular with Vincentius Lirinensis , that the canon of Scripture is a rule of faith , perfect for quantity , and sufficient for qualitie : that is , it containes all things in it , that are necessary to saluation , or requisite to be contained in any rule ; & so containes them as they may be beleeued and vnderstood , wthout relying on any other rule or authority equivalent to them in certainty , or more authentick in respect of vs , then the Scriptures are .
The moderne Romish Church denies the canon of Scripture to bee perfect and compleat in respect of its quantity , or sufficient for its quality or efficacy .
To supply the defect of its quantity , they adde Tradition , as another part of the same rule , homogeneall and equiualent to it for quality .
To supply the vnsufficiency aswell of canonicall Scriptures as of Tradition in respect of their quality or efficacy towards vs , they adde the infallible authority of the present visible Church .
The former addition of vnwritten Traditions , as part of the infallible rule doth vndermine : this latter addition of the Churches infallible & absolute authority aswell in determining the extent , as in declaring the true sense and meaning of the whole rule , vtterly puls downe the structure of faith : yet when we reiect Ecclesiasticall Tradition from being any part of the rule of faith , we doe not altogether deny the authority or vse of it .
Howbeit that Ecclesiasticall Tradition , wherof there was such excellent vse in the Primitiue Church , was not vnwritten tradition , or customes commended or ratified by the supposed infallibility of any visible Church .
That Ecclesiastical Tradition which Vincentius Lirinensis so much commends , did especially consist in the Confessions or registers of particular Churches .
Now the vnanimous consent of so many seuerall Churches , as exhibited their Confessions to the Nicene Councell , being not dependent one of another , not ouerswayed by authority , nor misled by faction to frame the Confessions of their faith by imitation , or according to some patterne set them , but voluntarily and freely exhibiting such Confessions as had beene framed and taught before these controuersies arose ; was a pregnant argument to any vnpartiall vnderstanding man , that this faith wherein they all agreed , had beene deliuered vnto them by the Apostles and their followers , by the first planters of the Churches thus agreeing ; a pregnant argument likewise , that these first planters had beene inspired and taught by one and the same Spirit .
Each particular Church was a competent or authentike witnesse of euery other Churches integrity and fidelity in seruando depositum , in carefull preseruing the truth committed to their speciall trust .
On the contrary , in that Arius , Eutyches , Nestorius , and other heretikes , did obtrude such constructions of scriptures vpon their Auditors , as had no where beene heard of before , but sprung vp with themselues , or from the places wherein they liued : this was an argument more then probable , that if the Apostles had deliuered the whole forme of wholesome doctrine vnto posteritie ( a point questioned by no Church in those times ) these men , or the particular Churches which abetted them , had not kept the doctrine deliuered vnto them by our Sauiour and his Apostles ; but had corrupted or defiled it with the idle fancies of their owne braines , or with the muddy conceit of their discontented passions .
To speake more briefly , though perhaps more fully : The vnanimous consent of so many distinct visible Churches , as exhibited their seuerall Confessions , Catechismes , or Testimonies of their owne and their forefathers faith , vnto the foure first oecumenicall Councels , was an argument of the same force and efficacie , against Arius and other heretikes , for whose conuiction these Councels were called , as the generall consent and practice of all Nations in worshipping some Diuine power or other , hath beene , in all ages , against the Atheists .
Nothing , besides the ingraffed notion of a Deitie or diuine power , could haue inclined so many seuerall Nations , so much different in naturall disposition , in ciuill discipline and education , to affect or practice the dutie of adoration .
Nothing , besides the euidence of truth deliuered vnto the Christian world by Christ and his Apostles , could haue kept so many seueral Churches , as communicated their Confessions vnto the Councell of Nice and Ephesus , &c. in the vnitie of the same faith .
4 Howbeit this vnanimous Tradition Ecclesiasticke , was not in these times held for any proper part of the Rule of faith , but alleadged onely as an inducement to incline the hearts of such as before acknowledged the written word for the onely Rule of faith , to beleeue that the interpretations or decisions of those Councels , did containe the true sense and meaning of the Rule acknowledged by all .
So that the written Tradition which Vincentius so much commends , was not by the Nicene Councell vsed to any such purpose as the Romanist now vse vnwritten Traditions .
The onely vse of it was to direct the present Church in her examination of the Catholike truth , or points of faith .
The chiefe authority which the visible Church then challenged , did consist in the vnanimous consent of Ecclesiasticke Tradition , and that ( as was said before ) but an inducement to imbrace the interpretations of the present Church , and reiect the interpretations of vpstart heretikes .
5 But was it a receiued truth in these Primitiue times , or a truth acknowledged by Vicentius , ( the pretended patron of Roman Catholike Tradition ) that the ioynt consent of so many Bishops , as were assembled in the first Councell of Nice , or the ioynt Confessions of so many seuerall Diocesses as were then deliuered to that Councell , should vnto the worlds end , continue an argument or inducement of like force or validitie , as it then was , either for establishment of the Canons which succeeding Councels should make , or for condemning such opinions as with the consent of as many ( or more ) Bishops , as were there assembled , should be condemned for heresies ?
No : the same Vincentius hath giuen posteritie a Caueat as full of wisedome , as of religion ; in some cases not to admit of his former admonition , concerning the triall of Catholike faith , either for refelling heresies , or for establishing of the truth .
The limitation of his former admonition , is , in his owne words , thus .
* As for ancient and inueterate heresies , they are not in any wise to bee refuted by the former method , because continuance of time ( after heresies be once set on foot ) may afford Heretikes many opportunities of stealing Truth out of the writings of the Ancient , or for exchanging orthodoxall antiquity with prophane nouelties .
Now what opportunities of falsification did these 800. yeeres last past affoord , which the Romane church was not alwaies ready to take ?
The opportunities afforded by dissolution of the Romane Empire and variance of christian Kings , first made the Romane Cleargie such sacrilegious Thieues , as Vincentius supposeth any opportunitie may make heretikes to be .
And the Romane church , being flesht with the spoile of Christs flocke and christian churches through the West , haue not beene wanting vnto themselues in deuising new opportunities in coyning a new art of falsifying Antiquitie , of stealing the consent and suffrages of the christian world , from orthodoxall and primitiue truth .
So that if this controuersie may be examined and discussed by Vincentius his rules , since the first acknowledgment of the Popes supremacie , since the making of Edicts for the acknowledging of it , since the exemption of Clarkes from royall or ciuill iurisdiction ; all the written testimonies , or vnwritten traditions , which the children of the Romish church doe or can rake together , are voyd in law , and voyd in conscience : there is not so much as one legall single Testimony , but all are as a multitude of false and illegall witnesses , of parties or conspirators in their owne cause .
6 But although heresies of long standing & continuance cannot be refuted , nor may not be assaulted in Vincentius his iudgement , by the former method ; that is , by multitude of suffragants , or ioynt consent of seuerall Prouinces : is there therefore no other meanes left to conuince them , no way left to eschew them ?
yes , we may eschew them , ( saith he ) as already condemned by ancient and orthodoxall Councels ; or we may conuince them , so it be needfull or expedient , by the sole authority of Scriptures .
Now if the Scriptures be sufficient to conuince heresies of long continuance or long standing , and to confute such heretikes , as want neither wit , will , nor opportunitie to falsifie ancient records , and imprint traditions of their owne coyning , with inscriptions of Antiquity ; I hope the same Scripture was ( in Vincentius his iudgement ) a Rule of faith neither vncompleate for its quantitie , nor vnsufficient for its qualitie : a Rule euery way competent for ending controuersies in religion , without the assumption either of Tradition or decrees of Councell , as any associates or homogeneall parts of the same rule .
7 Vnto what vse then did Ecclesiastical tradition , or generall Councels serue for quelling heresies ?
Ecclesiastical traditions or vnanimous consent of particular Churches throughout seuerall Kingdomes or Prouinces in points of faith , was in ancient times , & yet may be an excellent meanes , by which the Spirit of God leads generall Councels into the truth .
And the Councels whose care and office it was to compare and examine Traditions exhibited , were the soueraigne and principall meanes vnder the guidance of Gods Spirit , by which as many as imbraced the loue of truth , were led into all those truths , which are at all times necessary to saluation , but were much questioned and obscured by the iuglings and falsifications of former Heretikes .
Into the same truths which these Councels were then , wee now are led , not by relying vpon the sole authority of the Councels which the Spirit did lead , but by tracing their footsteps , and viewing the way by which the Spirit did lead them .
And this was , by necessary deductions or consequences , which reason inlightened by the Spirit , and directed by the sweet disposion of diuine prouidence , did teach them to make , and doth inable vs to iudge that they were truely made by them .
CHAP.
XXIII .
Of the agreement betweene the Enthusiast or some non-conformitants to the Church of England , and the Romish Church , concerning the manner how the Spirit of truth , ( as they suppose ) doth lead men into all truth .
That the true sense of scriptures is as determinable by light of reason and rules of art , as the conclusions of any other sciences or faculties are .
A generall suruey of the depraued or more then hereticall or heathenish infidelity of the moderne Romish Church .
1 IGnorance or vnaduertence of the manner how the Spirit leads vs into the truth or true sense of the rule of faith , hath beene the mother of two monstrous twinnes in latter ages ; of Enthusiasme , and of Romish implicite or magicall faith .
The Enthusiast presumes hee hath the Spirit for his guide , and knowes he hath it , meerely by his breathing or affl●tion .
The Romanist obseruing the Enthusi●st to runne into grosse errours , by relying vpon the immediate voyce , the breathing or suggestion of his priuate Spirit ; think●s it safest to beleeue none but publike Spirits , and that the publike spirit speakes nothing , or iudgeth nothing for authentike , saue onely in publike Assemblies , as in generall Councels , or in such publike place , as is the Consistorie of the Pope and his Cardinals .
Neither of them consider , as the truth is , that either the connexion betweene principles of faith , and the conclusions or inferences which follow vpon the admission of such principles as true , or the non-coherence of inferences pretended from sacred principles expresly contained in the Scriptures , may be as clearely demonstrated to reason , though vnsanctified ; as the connexion or non-coherence betweene the principles and conclusions of any art or science whatsoeuer .
Betweene sciences properly so called , and the facultie of diuinitie , this is the onely difference : The principles or Maximes of sciences , properly so called , may bee rightly conceiued , and fully assented vnto , by meere light of nature , without such assistance or illumination of the Spirit , as Christ hath promised to his Church , and without which no principles of faith , though expresly contained in Scripture , can be rightly conceiued , much lesse firmely beleeued .
So that the conclusions of arts and sciences , may by light of nature be absolutely knowne ; whereas euen those conclusions of faith , whose connexion with the principles of faith ( expresly contained in Scripture ) is as cleere and demonstratiuely euident to reason , not inlightened by the Spirit , as any connexion is betweene scientificall conclusions , and their principles , cannot bee absolutely knowne or firmely beleeued , without the assistance of the Spirit ; because the principles whence they are deduced , cannot by reason vnsanctified , or not inlightened , bee absolutely knowne or assented vnto .
And vnlesse the princples be absolutely known or beleeued : the best knowledge or beliefe of the Conclusions , can be but conditionall .
Euery Artist knowes , that the connexion or non-coherence betweene a postulatum or hypothesis , ( that is , a proposition not fully knowne , but taken as granted , ) and the conclusion thence rightly deduced or pretended , may bee as cleare and euident as the connexion betweene an vndoubted principle , and the conclusion demonstratiuely deduced from it , or pretended to bee so deduced .
Hee that is no competent Iudge of a probleme absolutey considered , may giue absolute and infallible iudgement of the same probleme vpon the mutuall acknowledgement or agreement of the controuersors .
As if two Nouices in Arithmetike , should moue this question ; Whether fifty were a square number , whether sixty foure were a cubicke , and referre the decision of both ore tenus , to an exquisite Mathematician , that did not well vnderstand English ; it were impossible for him to resolue the probleme before he perfectly vnderstood the termes .
But vpon their mutuall acknowledgement , that fifty in English was as much as Quinquaginta in Latine , and a square the same that Quadratum in Latine ; hee could absolutely resolue them that fifty could be no square , that the next number below it , was a square , although hee knew not how to expresse it in English .
Vpon the acknowledgement of both parties likewise , that sixty foure in English was as much as sexaginta quatuor in Latine , he could absolutely resolue them , that it was both a square and a cubicke number .
2 To propose the like case in Diuinity , which shall be this ; Whether Polygamie bee lawfull , or rather a true branch of adultery : suppose this controuersie were to bee handled before some Heathen Ciuilian , betweene two Christians , the one of which had maried the others daughter , and intended to marry a second wife in a forraigne Country , where the party grieued had no Christian Magistrate to doe him right .
An heathen Iudge , that could vnderstand the literall meaning of the Scripture , though he did not in any sort beleeue them , and made no conscience of Polygamie himselfe , might in this case giue as vpright iudgement , as the Pope and his Cardinals could , and that according to the rule of faith ; so the parties would both submit themselues to haue the controuersie decided by that rule , that is , by the Scriptures of the old and new Testament .
The party peccant might plead custome and tradition , The practice of the Patriarckes and holy men of God for his warrant , and that with greater probability than the Romanist can plead for worshipping Images , or then they excuse themselues from spirituall Adultery .
If the party grieued should against custome and tradition , plead or oppose that law , Let every man haue his wife , and euery wife her husband , or other like Texts , which some great Diuines haue alleaged for decision of this case ; they would not conclude the cause , specially before a Iudge not acquainted with the mystery of the Creation .
For he that hath a wife and a wife , hath a wife , and shee that hath a husband , and a husband , hath a husband .
But if that precept of our Sauiour , [ Whosoeuer putteth away his wife vnlesse it bee for adulterie , and marieth another , committeth adultery : and hee that marieth her being so put away , committeth adultery : ] were once produced ; any Heathen Ciuilian might giue this absolute and infallible sentence , [ If yee Christians will admit this Law for true and iust , or for a rule of conscience ; then Polygamy certainly is a naturall part of Adultery , and hee that hath a wife and marieth another , is to bee punished as an Adulterer . ]
For what is the reason why he that putteth away his wife , though by legall diuorce , and marieth another , commits adultery with the second ?
or why he that marieth the first being so put away , is likewise an Adulterer ?
Is not the reason because the bond of matrimonie betwixt the husband and the first wife , according to this your Christian law is not dissolued by a legall sentence of diuorce , extra casum adulterij , vnlesse in case of adultery ?
Yet as a sentence of diuorce gotten vpon suspicion of adultery or subornation , or vpon other causes which humane Lawes , and Gods Law vnto the Iew did permit ; cannot by the Evangelicall Law altogether dissolue the bond of matrimony : so out of all question , it doth rather loosen or weaken it , than corroborate or knit it faster .
Wherefore if hee that hauing gotten a sentence of diuorce , by formall course of Law , against his wife , become guilty of Adultery in the Court of conscience , and by the Euangelicall Law , if hee marry another : then much more shall he be an Adulterer , who hauing a wife whose chastity was neuer called in question , against whom no sentence of Law hath beene obtained , if he shall presume to marry another .
Thus farre an Heathen , by light of naturall reason , without the assistance of Gods Spirit , may goe in this and many other controuersies amongst Christians .
3 Were not most Recusants throughout this Kingdome worse affected , I will not say towards vs and our Religion , but towards truth it selfe , euen towards the light of the Gospell , than any ciuill Heathen either are or can be ; they might as clearly discerne the vsurped authority of the Romish Church , ouer their faith , and ouer Scriptures the rule of faith , to be as true a branch of Apostasie from Christ , as Polygamy is of Adultery ; and that it doth more euidently dissolue the bonds of matrimony betwixt Christ and his Spouse the Church , than Polygamy or adulterie doth the bond of matrimonie , betwixt man and wife .
First , they make the Scriptures , as was said before , not onely an imperfect rule in respect of its quantity , but this defect being in their opinion supplyed by associating vnwritten Traditions vnto it ; in the second place they make both Scriptures and vnwritten Traditions to bee an vnsufficient rule in respect of their quality .
For it is their doctrine , that we cannot know which be Canonicall Scriptures , which are not , which be authenticke traditions , which not , but by relying vpon the authority of the visible Church .
Againe , admitting the Church could determine , which were Authenticke Traditions , which were not , and that no Traditions should hereafter be receiued besides those which shee had determined : yet if any controuersie should arise concerning the meaning of those Scriptures , which she hath determined to be Canonicall , or concerning the meaning , limitation or vse of these Traditions which shee hath acknowledged to be authentike ; no priuate man may take vpon him absolutely to beleeue this or that to be the meaning of either , but with submission of his iudgment to the Churches sentence .
And this , as I haue * elswhere shewed at large , is not onely to make the authority of the Church to bee aboue the authority of the Scriptures , but vtterly to nullifie the authority of the Scriptures , saue onely so farre as they may serue as a stale or footstoole to support or hold vp the authority of the Church or Pope .
So that the last resolution of the Romanists beliefe , as out of their owne comparisons of the Scriptures to colours , and the authority of the Church vnto the light by which colours become visible to vs ( as * is elsewhere demonstrated ) must be this ; That he absolutely beleeues onely the infallible authority of the Church concerning the truth of Scriptures and their true meaning : their truth or meaning he neither absolutely nor infallibly beleeues .
So that , if he beleeue any diuine truth , it is onely ex accidenti , that is , in as much as the Church doth not erre in that point of faith , which she proposeth vnto him : howbeit to beleeue that which is true , vpon no better motiue or condition then this , is much worse then the ignorance of truth , or meer vnbeliefe of the same truth .
How many seuerall diuine truths or articles of faith soeuer he thus beleeueth ; hee can be no true Catholike , because he beleeues no diuine truth , but as it is mixt with hellish antichristian falshood .
If wee shall proue that this supposed infallibilitie of the Romish Church doth in diuers points induce not onely heresie but infidelity , and that infidelity of a worse sort , then can be incident to any Heathen ; I hope our intended conclusion will bee sufficiently euicted , that whosoeuer holds this absolute infallibility of the present visible Romish Church , whatsoeuer he holds besides , can bee no Catholike .
To giue you an instance for proofe of this .
4 If one being a Christian shall steale , hee doth commit a grieuous sinne , yet a sinne of one kinde or species , that is theft : he doth not thereby cease to be a Christian , he doth not thereby become an Infidell or Antichristian .
The like wee may say of fornication , adultery , murder , incest , or the like , all which are grieuous sinnes , and without repentance exclude men from the Kingdome of Heauen .
Yet can wee not say , that they make a man an Infidell , though worthy to be cast out of the Church , vntill hee giue full proofe of his humble submission and hearty repentance for his fact .
But if any man that hath beene baptized and made a partaker of the word , which in many points hee beleeues , shall by couetousnesse , malice , intemperancie , or the like , haue so farre corrupted the feeds of Christianity , or Law of God written in his heart ; as he shall thinke , that which indeed and truth is theft , fornication , adultery , murder , or incest , to be no sinne , he is by the generall verdict of the Schooles , not onely an hereticke , but an Infidell .
Now Infidelitie is of two sorts , either infidelitas purae negationis , priuatiue infidelity , such as is in the Heathen , which haue not knowne God or his Lawes , as hauing no commerce with his people ; or infidelitas prauae dispositionis , depraued infidelity , of which there bee more degrees ; as first it may bee in the Heathen to whom the truth of the Law or Gospell hath beene imparted ; but they haue impugned both , or had them in derision : or it may bee in the Iew , which acknowledgeth the truth of Mosaicall and Propheticall writings , and yet oppugnes the truth of the Gospell , which is contayned in them , with greater spight and violence , then the Heathen which acknowledge neither .
Briefly , as the contrarietie is greatest , which is betwixt opposite qualities of neerest alliance in predicamentall line ; such as haue the same immediate or proximum genus : so is their infidelity or enmity vnto the Catholike faith most deadly , which communicate with true Catholikes in most principles , and yet swarue grosly from them , and from the truth , in some particular principles or practices thereon grounded .
As , for an Heathen to hold murther , or incest , to be no sinne , is not a crime so haynous , as the like in a Iew : For a Iew to licence or authorize incestuous mariages , to allow or reward the murther of Christians , for whom Christ shed his blood , includes not so great an enmitie vnto Christ and his Lawes ; it argues not so high a degree of infidelity , as the like practice or opinions doe in him , that professeth himselfe to bee a Christian , to bee a successour of Christs Apostles , to bee Christs Vicar here on earth .
5 To proue our intended conclusion by full induction ; first , let inquirie be made what pillage and spoiles of ecclesiastical Benefices the Pope , or ( which is all one ) the Church of Rome hath made by Bulls of prouision throughout this and other Kingdomes ; whereby many Christians haue beene induced to account sacriledge no sinne .
Secondly , what oaths , whether of allegiance from Subiects to their Soueraignes , or of solemne leagues betwixt Prince and Prince or free Soueraignties , or of solemne contracts betwixt man and wife , haue beene dispensed withall , and vtterly nullified by the Pope ; by which meanes a great part of the Christian world haue beene seduced to esteeme breach of lawfull vowes or periurie ioyned with disloyaltie , to bee no sinne .
Thirdly , what mariages the Pope hath licenced betweene parties forbidden to marry , not onely by the Law of God , but by the ciuill Law of the Ancient Romanes , and other Nations , by which means many great Families , and whole Christian Kingdomes haue beene induced to account such incest or fornication , as was loathsome to the Gentiles , to be no sinne .
Fourthly , what massacres or cruell butcheries of men neuer conuicted or condemned by course of Law , haue beene either licenced before hand , or commanded , or else allowed , approued , and commended after the fact done , by the Pope ; whereby many Christians haue beene seduced to account cruell murther no sinne , but a meritorious act , yea an act of mercy and pitty towards Christs Church .
If all such particulars as belong to euery branch here specified , and haue beene related by vnpartiall Historians , were duely collected and examined with the circumstances ; we might referre it to any Heathen Ciuilian , to any whom God hath not giuen ouer to a reprobate sense to beleeue lyes , whether the supposed infallibility of the Romish Church , or the prerogatiue giuen to the Pope by his followers , bee not , according to the Euangelicall Law and their owne tenents , worse then heresie , and worse then any branch of Infidelitie , whereof any Iew or Heathen is capable ; yea the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or period of Antichristianisme .
Why should wee looke for a greater Antichrist in Rome or elsewhere , then hath beene already reuealed , when as the Pope hath herein manifested himselfe to be the first borne of Sathan , in that hee takes authority vpon him to execute the prerogatiue wherein Sathan and his Angels most delight ; that is , of turning Gods affirmatiue precepts into negatiues , and Gods negatiue precepts into affirmatiues .
6 Amongst other explicite Articles of the Romane Creede , which euery Bishop at his consecration is bound by oath to maintaine , this is one ; that in the Masse there is , sacrificium verum proprium et propitiatorium pro viuis et defunctis , A propitiatorie sacrifice as well for the dead as for the liuing .
How farre this heresie doth contaminate or ouerthrow the Canon of Catholike faith , into which it is inserted by Pius Quartus , as it were a toade or spider put into the Chalice or wine of the sacred Eucharist , I am not now to meddle .
My onely purpose for this present is , to giue the Reader to vnderstand , that failing in other points about consecration of Bishops in England , their principall exceptions against our Church and Ministerie is , that our Priests in their ordination doe not receiue the power of sacrificing Christs body and blood in the Sacrament .
But their inserting this clause into the forme of ordination , doth proue their Priesthood to be antichristian .
And as many as receiued ordination in this forme , had the number , though not the character of the Beast .
And although this clause did not nullifie their Priesthood which had beene thus ordained before the doctrine of the present Masse was fully discouered to be a part of Antichrists Liturgie ; yet doth it now make all communion with them either in ordination , or in the Romish Sacrament of the Eucharist to bee a desperate heresie : and for this cause the controuersie about the Masse must bee reserued to the second Booke of this TREATISE .
FINIS .
Notes, typically marginal, from the original text Notes for div A04195-e1090 * Pro concione , is as much as Pro rostris .
(a) for this word Church , whether we doe according to the most vsuall and otherwise most refined Dialect of this Kingdome pronounce it , or as some other Dialects would haue it Kurk , or as the most ancient Dialect sounds it , Kyrke , all deriue their pedigree from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the first signification is in value the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the Lords house or palace .
All the difference in the diuers pronunciation of it in our English , ariseth from the different manner of pronouncing or expressing the Greek K or Υ , in the Latine , English or moderne tongues .
Some expressing χ by the English K , others by the Latine C. which in English is vsually expressed by Ch as Carolus , in English , Charles , and Cista a chest : so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by li●e corruption of speech , comes to be Church .
Such as expresse the Greek χ by the English K , and the Greeke Υ by the Latine or English V. pronounce it Kurke such as retaining the true pronunciation of the Greeke χ , found the Greek Υ like vnto the latine or English Υ , haue propagated the name of Kyrke .
* Aliud enim materia est , aliud species .
Cui materia legata est , species ex eâ facta non debetur : vt s●lana legata est , deinde vestis fiat , aut ex tabulis navis , aut armarium .
Similiter traditur , si navis legata dissoluta sit , nequè materiam nequè navem refectam deberi .
Hottoman : Quaest .
il .
lust .
Quaest .
octa● .
* See Col. 1.18 .
and Ephes .
4. vers .
11.12.15.16 .
Cap.
4.
Cap.
5.
See chap.
17. parag .
1.
Cap.
6.
Cap.
7.
Ecclesia duplex est , militans et triumphans , vtramque complectitur hic articulus .
Triumphans est , coetus ille beatarum animarum cum Christo regnantium , qui et de mundo , et de Diabolo triumphauit , et regnat cum Christosecurus in aeternum , quem Apocalypsis describit : Hi ( inquit ) sunt qui ve●erant : de tribulatione magna , et lauerunt stolas suas , et dealbauerunt cas in sanguine agni , et ideo sunt ante thronum , et scruiunt ei die ac nocte in Templo eius , et qui sidet in throne , habitat i● super illos : non esurient neque sitient amplius , non cadet super illo sol neque vllus aestus , &c. Vt ad Ecclesiam militantem veniamus ; haec bisariam consideratur : primùm strictius , quat●nus dicimus eos esse in Ecclesia , qui ita sunt in domo Dei , vt ipsi sint domus Dei , seu Templum Spiritus sancti , qui constituunt vrbem illaus beatam Hierusalem de coelo descendentem , a Deo paratam , constructam ex viuis lapidibus , de quibus dixit Apostolus : Multi vnum corpus ●●mus in Christo Iesu : quos et alibi vocat populum emundatum abomni iniquitate , acceptabilem Deo , sectatorem bonorum operum .
Ecclesia vero elatenus accepta , soli Deo nota est ; Quemadmodum idem Apostolus ait● cognouit Dominus qui sunt eius .
Verùm ad eum modum non oportet accipere Ecclesiae vocabulum , vbi vel Christus de audienda Ecclesia precipit , vel patres post Apostolos de authoritate Ecclesiae differunt , E●c●irid .
Christian .
institut .
fol.
65.
See this point handeled at large in the third booke vpon the Creede .
Sect.
3. from the 6. chap.
to the 15.
Cap.
8.
Heb.
12 , 11 See Fr : Mason of the consecration of Bishops , &c. l. 1. c. 4. pag.
24.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
If ye put a comma , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sense of this later interpretion will bee full .
* Vide Andraeam Laurentium in Libello de Excommunicatione .
* Lib.
3. de Ec●les .
mil.
cap.
2 et in catechismo in ●ticulo de sancta et Cath.
Ecclesia .
* Raynold in Thes .
Cap.
9.
* See the 17. chap.
of this booke , especially parag .
6.
Guide of Faith.
cap.
5. pag.
54.
Cap.
6.
Cap.
9.
See the 19.
Chapt.
of this Booke .
Cap.
10 Gal.
4.25 .
* In a Sermon vpon the 31. of Ier.
vers 22.
* Sepulveda in his Epistle to Erasmus .
Esa .
53.10 .
* Hannah prayed and said ; My heart reioyceth in the Lord , mine horne is exalted in the Lord , my mouth is inlarged ouer mine enemies , because J reioyce in thy saluation .
They that were full , haue hired out themselues for bread , and they that were hungry , ceased : so that the barren hath born seven , and she that hath many children is waxen feeble .
The Lord killeth , and maketh aliue , he bringeth downe to the graue , and bringeth vp .
1 Sam.
cap 2 , ver .
1 , 5 , 6.
Cap.
11 * Ioh 1.12 .
Cap.
12 Cap.
13 Cap.
14 * Qui hactenus lecti beatorum patrum Canones , de Nouatianis , Encratistis , et Arianis dati sunt : huius autem haeresis magistros quo loco habebimus ?
* Minor●●●st quae nunc nouata est haeresis , an maior illis qua hactenus fuere ?
Tharasius sanctissimus Patriarchas dixit ; Malum perpetuo idem est et aequale .
* Epiphanius venerabilis Diaconus sanctissima ●atanes Ec●lesiae , et Vicarius beatissimi Thoma Archiepiscopi Sardinia , inquit ; Maxime autem in rebus Ecclesiasticis , in quarum decretis cum paruis tum magnis errare idem est , si quidem in vtriusque lex diuina vio●atur .
* Ioannes venerabilis Monachus locum tenens thronorumorientalium dixit : Haeresis ista omnibus haeresibus ●eior est , malorum omnium pessima vtpote quae Oeconomiam seruatoris nostri subuertat .
Synod .
7.
Act.
1.
Cap.
15 * See this point excellently handled by father Paul , whose Apologie for the state of Venice , ( as I now perceiue ) is translated into the English tongue .
See Sir Edward Cokes Reports in Lailors case .
* 2 Cor.
2. cap.
vers .
15 * In the third book vpon the Creede , Section the last .
Mat.
16.18 .
Cap.
16 Cap.
17 * Hic tum Epictetus Episcopus : nō fidei ( inquit ) causa , Jmperator , hodie , neque Iudiciorum Ecclesiasticorum , faciendorū studio adductus Liberius hunc instituit sermonem , sed quo possit apud Senatores Romanos gloriari , se rationibus Imperatorem superasse .
Constan : Tanta●e orbis terrae pars , Liberi , in ●e residet , vt tu solus homini impio subsidio venire & pacem orbis ac mundi totius derimere audeas ?
Liberius .
Esto quod ego solus sim : non tamen propteria causa fidei fit inferior .
Nam olim tres solum erant reperti , qui Regis mandato resisterent Tunc Eusebius Eunuchus : Tu ( inquit ) Imperatorem sacis alterum Nebuchodonosor ?
Liberius : Minime sane : sed non minus temere tu hominem condemnas , de quo nullum factum sit indicium , quam ille olim .
Tom.
primo Concil : pag.
478.
Liberius Romanus Pontifex , Athanasio , Hilario et Hier : testantibus , per vim et minas sollicitatus , huic primae fidei formulae subscripsit , Athanasium condemnauit , et cum Arianis communicauit : idque per literas ad Valentem a liosue scriptas significans , ab exilio liberari sedique suae restitui petijt .
Itaque contra fidei confessionem ac iustitiae legem peccans , adeoque turpissi mam sibi morum et vitae maculam inurens , Arianorum communione pollutus , quanquam infidelis et haereticus non esset , a communione Catholicorum , et sede Pontificia excidit .
Binnius in notis ad Sermiens Concil habit .
Anno 357.
And againe , Liberius Arianorum communione pollutus , ab vnitate Ecclesiae Catholicae merito exciderit Ibid.
* Exceptus autem a qui busdam , et generis , et pietatis cognatione cum eo coniunctis , Ecclesiam offendit , quasi malū in mente , aut quasi signum in colle vt Prophetae verbis vtar , hoc est , numero per exiguam atque obscuram ( quod vide licet pijs viris libertas omnis ab eo , qui imperium tenebat , erepta esset ) sacras etiam omnes domes spoliatas , ac servim occupatas vni sictae Anastatiae templum orthodoxis patebat , forcasse etiam quia propter ambitùs et circumscriptionis angustiam , contemptui habebatur : quemadmodum norunt , qui vetus hoc Templum perspexerunt .
Vita Nazianzeni a Greg.
praesbit .
Conscripta .
* Ioh.
9.20.21 .
Cap.
18 * Vide Hottoman illust .
quast .
quast .
17.
An quae a falso Magistratu per Magistratus nomen gesta sunt , raia esse debeant ▪ 2 Thes .
24.
Mat.
23.3 * In the third book vpon the Creed , Sect.
3. and 4 in diuers Chapters .
Cap.
19 * cap.
9. parag .
5. of this booke , his words are set downe .
Cap.
20 Cap.
21 Cap.
22 Con●il●or Iesum Christum crucifixum pro nobis ●arne sepultum & resurgentem in coelosque reuersum , venturum iudicare viuos & mortues praeter haec mortuorum resurrectionem expecto , & secundum vnius cuiusque actionem aeternam retributionem ●onorum simul & malorum , obsecrans intercessionem sanctissimae intemeratae Dominae nostrae deiparae & semper virginis Mariae , sanctorumque Angelorum , & sanctorū gloriosorum Apostolorū , Prophetarū , Martyrum , Cōfessorum & Doctoru sept .
Synod .
act .
1.
& 3.
* Hoveden anno 79● .
* In the fift book vpon the Creed , or a ●●eatise containin● the originall of vnbeleefe , &c. sect .
4.
* Sed neque semper , neque omnes haereses hoc modo impugnandae sunt , sed nouitiae recentesque tantummodo .
cum primum scilicet exoriuntur , antequam infalsarint vetus●ae fidei regulas , ipsius temporis vecentur angustijs , ac priusquam , manante latius veneno , maiorum volumina vitiare conentur .
Caeterum dilatatae et inueterata haereses nequaquam hac via adgredienda s●nt , eò quod prolixo tempurum tractu longa ijs furandae veritatis patue●it o●casio .
Alque ideo quascunque illas antiquiores , vel schismatum vel haerescon prophanitates nullo modo nos oportet , nisi aut solâ , si opus est , Scripturarum authorita●e conuincere , aut certe iam antiquitus vniuersalibus Sacerdotum Catholicorum Concilijs , conuictas damnatasque vitare , &c. Vinc.
Lirinens .
Commonit .
c. 39.
Cap.
23 Mat.
19.9 .
* In the third book vpon the Creed , section the fourth .
See section the second , ca.
2.3.4 .
* In the booke fore cited , sect .
4. cap.
5. par .
12.