CHAP. I. Of the holy Scriptures.

THe holy Scriptures of the Old and New Testament are the very Word of God, Truth. written by holy men as they were moved by the Holy Ghost, and contain all things that are necessary to be known, or beleeved, to eternal salvation, being sufficient of themselves to instruct the Church or people of God thereunto. By holy Scripture we understand only those books that were anciently accounted, [Page 2] and are now received by the Church of England for Canonical.

Adversaries and Errours Errours. that oppose this truth are many; but may all be re­duced to these three heads. 1. Are those that enlarge the Canon of holy Scripture, adding many things to it that are not of it. 2. Are those that diminish the same, denying some parts, and taking some books from it. 3. There be those that refuse and re [...]ect the whole, debasing and despising the Authority of the holy Scriptures, and esteeming no better of them then of humane writings.

1. Of this latter sort were anciently Simon Magus, Montanus, and such deceivers; and they are followed at this day by the Anabaptists, who call the written Word a dead letter, and ground their new doctrines upon reve­lations, dreams and visions, whereunto they give such credit that at Sangal, a Town of Switzerland, one of them cut of his brothers head, pretending a revelation or command from heaven so to do: Sleidan Comment. l. 6. By this art Mahomet brought his damnable re­ligion in credit with the world; for ha­ving the falling sickness, he pretended [Page 3] it was a trance wherein he received re­velations fr [...]m heaven; and by the same art Muncer, Becold, Cnipperdolling, and other false Prophets of the Anabap­tists in Germany seduced a world of poor miserable people to their own de­struction. The Papists say the Scriptures are of no more credit and authority then meer Fables, without the Testimony and approbation of the Church; and take them quite away from the reading of Lay-people as dangerous and hurtful: and have burnt not only the books of Scripture, but bodies of men too, for having them in a known tongue; such bitter enemies they are to the Word of God.

2. There be others that deny not the whole, but diminish only the Canon of holy Scripture, refusing some parts and rejecting some books: 1. The whole New-Testament, as the Jews do. Or 2. all the Old Testament, as the new Li­bertines do, who affirm it is abrogated: the Socinians, who say it is unnecessary, and may well be spared.

3. And there be others that enlarge the Canon of holy Scripture, adding many things to it, that are not of it; so [Page 4] the Papists do; not only traditions or unwritten verities, as they call them, but fabulous legends also and written lyes, upon a pretence of want and de­fect in the Scriptures, as not containing all truths necessary to salvation; nor sufficient to instruct us thereunto, with­out a supply of Apochryphal books, tra­ditions, and divers humane inventi­ons.

AntidoteThe Scriptures are the only touchstone to try and discern Truth from Error by; and are called a Testament, because they are testis mentis, the witness of Gods most holy will; against all adversaries then, and their errours, we affirm;

I First, that the Scriptures of the Old and New Testament are the very Word of God; of sufficient authority and credit without the Church, or any hu­mane testimony, to establish any point of doctrine and decide any controversie of Religion. For such as the authority of the author of any writing is, such is the authority of the writing it self; but God is the Author of holy Scripture, therefore the Scriptures are of divine authority, of credit sufficient in and of themselves to be beleeved, without the [Page 5] testimony or approbation of any man or men. If the Scriptures be the Word of God, then who dares deny their autho­rity, refuse what they command, or do what they forbid? But the Scriptures are the Word of God. For,

First, The pen-men, that wrote them, were called and sent of God; they were assisted of God, confirming their do­ctrine with mighty signs and wonders, beyond any humane power or skill: and they were inspired of God, teaching and writing, though themselves simple and unlearned, most high and divine mysteries, above the reach of any natu­ral wit, and such as the very Angels of Heaven desired to look into.

Secondly, The doctrine, or matter that is written, is, 1. Heavenly and di­vine about heavenly and divine things. 2. It is most certain and true, all things that were foretold, most certainly came to pass; and though they were written in several places, ages, and times, by se­veral persons, of several arguments, yet all the books of holy Scripture, from the beginning to the end, do most sweetly accord or agree together, as the dictates of one and the same Spirit of truth.

Thirdly, The effects of this heavenly doctrine are divine and wonderful, as never any writings in the world did produce the like; For though it be con­trary to humane reason, and most cross to our natural lusts and affections, yet it works and wins so upon men both powerfully and sweetly, that it wooes and weans men, not only from the world, but also from themselves; It discerns the thoughts, comforts the heart, enlightens the mind, convinceth the conscience, and makes such a change in the whole man that it makes him a new man, transforming and conform­ing him to the image of God in true ho­liness, all most sure arguments of a di­vine Spirit.

Fourthly, It hath made a thorough conquest of the whole world, by the endeavors of very weak and silly men, bringing mighty Nations in obedience unto Christ, maugre all opposition that could be made against it, a plain demon­stration that it is the Word of God and not of man; and it hath continued and been preserved even to admiration, though a world of counsels have been taken, and attempts made to destroy it.

Fifthly, The testimony of the Church in its due place is to be esteemed as not a little moving; the consent and confes­sion of Christians in all ages, but especi­ally the sufferings of holy Martyrs in de­fence of the same.

Sixthly, The testimony of the Holy Ghost to our hearts and consciences puts all out of doubt: this doth not only perswade, but most certainly as­sure us that the Scriptures are the Word of God; it imprints a firm belief of it in our hearts, called the sealing of the Spi­rit, Eph. 1.13.

Lastly, The holy Scriptures give testi­mony of themselves: 2 Tim. 3.16. All the Scripture is given by inspiration of God. 2 Pet. 1.21. Holy men of God spake as they were moved by the Holy Ghost. And the Prophets always deli­vered their message, with, Thus saith the Lord, The Mouth of the Lord hath spoken it.

The Scriptures then are of supream and soveraign authority; above the Church and greater then the Church by so much as the authority of God is grea­ter then the authority of men. The Scriptures, for the matter or substance, [Page 8] were before the Church, even that im­mortal seed whereof the Chu [...]ch sprang and grew, and is still the ground where­on it stands, the pillar whereby it is sup­ported; Ephes. 2.20. The pillar and ground of the Church is the Scripture: Irenaeus l. 3. cont. Haer. c. 11. The authority of him that spake it, is sufficient to con­firm it: Theodor. in Ezek. c. 34. The Scripture is to be judg in all matters of concroversie: Isa. 8.20. To the Law and to the Testimony. Joh. 5.39. Search the Scriptures for they testifie of me. Acts 17.11. The men of Berea search­ed dayly the Scriptures, whether those things were so as Paul spake.

II Secondly, The Old Testament is not abrogated, or grown unprofitable; but together with the New is still necessary for our instruction. 2 Tim. 3.16. All Scripture (the Old Testament as well as the New) is profitable for instruction. Joh. 5.39. Search the Scriptures, saith our Saviour, (i.) the Old Testament; for then there was no other. Our Savi­our spake many things out of the Old Testament to confirm the doctrine of the New, therefore it is of as great au­thority.

Object. But the Law and the Prophets were until John, since that time the King­dom of God is preached, Luk. 16.16.

Sol. They were until John, and then not abrogated but swallowed up of a grea­ter light; the Old Testament is the same Gospel that is in the New; the same Spirit, same Christ; Christ yester­day, to day, and the same for ever, Heb. 13.8. Yesterday under the Law, to day under the Gospel, and the same still. The Old and New Testament give mu­tual light and testimony one to another; the one foretelling those things that the other testifies are really and truly come to pass.

Thirdly, The Scriptures of the Old and New Testament are perfect and suf­ficient of themselves, without any o­ther help or supply, to instruct us in the means of salvation. We are forbidden to add to, or diminish any thing from it, Deut. 12.32. Rev. 22.18, 19. And if a part were so perfect that it needed no addition, how much more the whole? Psa. 19.7. The Law of the Lord is per­fect, converting the soul. Joh. 20.31. These things were written, that belee­ving we might have life everlasting; [Page 10] and what can be desired more? 2 Tim. 3.15.17. The Scriptures make us wise unto salvation: they make the man of God perfect. This perfection of the Scripture excludes tradition; For what shall be added to that which is perfect? or what supply needs to that which is sufficient of it self? Tradition is either written or unwritten: 2 Thes. 2.15. Written Tradition is the Scripture it self: Unwritten Tradition, if it be a­greeable to the Scripture, is included in the same, and so to be received as the Scripture it self: if it be against or con­trary to the Scripture, it is to be reject­ed as the fruit of some lying spirit, and not the Spirit of God, for as much as that Spirit of truth cannot contradict the written Word, whereof himself was the Author.

IV Fourthly, In all necessary points of faith the Scriptures are plain and easie enough to be understood, so that the simple and unlearned may and ought to read them. Prov. 6.23. The Command­ment is a lamp or candle, and the Law is light. Psa. 19.7, 8. The testimony of the Lord is sure, and giveth wisdom unto the simple; the Commandment of the [Page 11] Lord is pure and giveth light unto the eyes. Psa. 119. Thy Word is a lanthorn unto my feet, and a light unto my paths. And if it be a light, it must needs en­lighten others, and cannot be hid but only to them that are lost; not that the Scriptures themselves are hidden, dark, and obscure, but the god of this world hath blinded Their eyes, &c. 2 Cor. 4.3. The end of the Scriptures, is the instru­ction of the Church; Rom. 15.4. What­soever things were written, were writ­ten for our learning; and one necessary mean to attain this end is the perspicuity and plainness of the Scripture; for if it were dark or doubtful, how should it instruct us? In vain is it called a Light, if it be dark in it self; and to no pur­pose are we sent to learn it, if it be so to us. The Scriptures are an instrument to beget Faith: Joh. 20.31. Rom. 10.17. And the first step or degree of faith is knowledg, which the Scriptures could not beget if they were dark, difficult or obscure.

Object. But S. Peter says, there are many things in S. Pauls Epistles hard to be understood, which unlearned men wrest to their own destruction, 2 Pet. 3.16.

Sol. If any thing be hard in one place, ei­ther it is such as the ignorance thereof will not hazard our salvation, or else it is explained and made easie in another place. And by unlearned men the Apo­stle understand not men wanting hu­mane learning, as the liberal arts and sci­ences, &c. but men unlearned in the Scriptures themselves, such as most times the learned and wise men of the world are. For it is known, that men otherwise unlearned, simple a [...]d igno­rant, coming in humility, the fear of God and love of truth, using prayer, reading, comparing of Scriptures, &c. have at­tained unto a sufficient measure of sa­ving knowledg. For the Scriptures dis­cover themselves by their own proper light, one place expounding and opening the meaning of another; August. de Doct. Christ. .l 2. c. 2.9.24. all things are seen by the light, but light by it self.

V Lastly, Those books that we com­monly call Apocrypha are not of divine authority, because they were not writ­ten by the Prophets or men divinely in­spired, as the other Scriptures were, that are therefore called the Scriptures of the Prophets, Rom. 12.26. Our Sa­viour [Page 13] divides all Canonical Scripture into Moses and the Prophets, Luk. 16.29. But none of those books were writ­ten by Moses or any of the Prophets, nor dictated by the Spirit of God, but savour of a prophane and lying spirit, as containing matter and stories, both vain, foolish, and fabulous, very often contra­dicting themselves, and also the known Word of God; as in the books of Tobit and the Maccabees, the Stories of Bell and the Dragon, are specially to be found.

The Jews received none of those books in their Canon: neither by any of the primitive Christians or ancient Fathers were accounted for Canonical: and what account the learned Papists themselves make of them, may appear by Arias Montanus, who in the front of his Bible hath these words: There be added in this Edition the books writ­ten in Greek, which the Catholick Church, following the Canon of the He­brew, reckoneth amongst the Apocry­pha.

CHAP. II. Of the Blessed Trinity.

Truth.THere is but one living and true God everlasting; and in the unity of this Godhead there be three persons of one substance, power and eternity, the Father, the Son, and the holy Ghost.

Errours.This one point of Christian Religion is the very basis or foundation of all the rest; and if this be shaken, the rest must needs totter and fall to the ground: and therefore the devil hath raised up such furious adversaries to oppugn it with strange and monstrous blasphemies; as of old did Simon Magus, Cerinthus, Ebion, Manes, a Persian, a man accord­ing to his name furious and mad, and such like: at this day the adversaries to this doctrine of the Trinity are all the enemies of Christ and his divinity, as the unbeleeving Jews, all Mahometans, Turks, Moors, and such miscreants; a­mong Christians only such as have suckt their principles from the schools of those Infidels.

They stand marshalled all in two Re­giments. 1. The first is of those that deny all distinction of persons in the Godhead, making the Father, Son, and Holy Ghost but several names only of one and the same person in regard of some distinct actions or offices. This He­resie was commonly ascribed to Sabelli­us, but Noetus a disciple of Montanus hatcht it, and Simon Magus layd the egg long before; at this day it is revived by one M. Erbury, a late Chaplain of the Army, who taught, That there is but one person in the Godhead, and when we read of the Father, Son and Holy Ghost, we must not take them for so many distinct persons, but only as so many appearances of God unto men. And truly if M. Erbury had been that Sorcerers own disciple, he could not have devised a doctrine more like his, as it is recorded by St. Augustin, lib. de Haeres. ad Quodvultdeum cap. 1.

There be others that admit a distinction of these 3 persons but deny the equality of them, That the Son and Holy Ghost are not God equal with the Father, of one substance and eternity with the Fa­ther. This was the Heresie of Arius, [Page 16] whose chief undertaking was against the Son of God and his eternal generation; and of Macedonius who denyed the Godhead of the holy Ghost. They are both revived at this day among us: that of Macedonius by one M. Biddle, who not questioning the Godhead of the Son, a point, as he professeth, wherein he is not yet so well resolved, denies only the Godhead of the holy Ghost, granting no more but, that he is an excellent creature, and chief of all the ministring spirits. One M. Best, not fearing that fearful judgment that befel Arius, (who burst asunder in the midst like Judas the traitor, that his bowels gushed out) hath notwithstanding revived his Heresie, and in these times of general and despe­rate Apostacy hath found many favorors and followers. Now the fountain of all these impure waters was Simon Ma­gus an impious sorcerer: and the con­duit that conveyed them to our times almost was Mahomet, an impudent im­postour: For about the year 630. or as others please 670. that vile and lewd Arabian began his cursed book called the Alcoran, and therein amongst a multitude of other impure follies, impi­ous [Page 17] fables, and lyes he raked also together & cōmended to his barbarous followers all those Heresies and Blasphemies against the Trinity: Out of this filthy puddle Mi­chael Servertus a Spaniard, a man better read in Mahomets cursed Law then in the holy Gospel of Jesus Christ, suckt his He­resie; about the year 1530. for denying the eternal Son of God he was burnt at Geneva; and out of his ashes arose that monster Socinus. But to pass by par­ticular persons, the first Country that made defection from this truth was Transylvania, a Country bordering upon the Turks, from whom they re­ceived this point of their Religion; for to gratifie or comply with those barba­rous neighbours, they abjured their Faith in the holy Trinity about the year 1593. denying the Son and holy Ghost: the contagion of this pest is now spread into most places of Christendom.

The devil hath devised and used many ways and manifold sleights to elude this sacred truth, but all drive at this one end, even to spoil (if it were possible) our Saviour Christ of his Divinity, and so destroy at one blow the whole body of Christianity.

The Antidote we shall divide into three doses or propositions.

• 1. That there are three persons in the eternal Godhead, &c. sc. Fa­ther, Son, and holy Ghost.
• 2. That the Son is God everlasting, equal with the Father.
• 3. That the holy Ghost is God e­verlasting, equal with the Fa­ther and the Son.

1. That there are three persons in the Godhead, &c. Gen. 1.26. And God said, let us make man in Our Image. Gen. 3.23. And the Lord God said, behold the man is become as one of us. Isa. 6.8. And I heard the voyce of the Lord, saying, whom shall I send, and who will go for us? [I] plainly expressing the unity of essence, and [Ʋs] the plurality of persons. Gen. 19.24. And the Lord rained upon Sodom and upon Gomorrah fire and brimstone, from the Lord out of heaven. Hosea 1.6, 7. God said unto them, I will save them by the Lord their God. So Zech. 2.8, 9. & 3.2. Psa. 2.7. — the Lord said unto me thou art my son. Gen. 1.2. The Spirit of God moved upon the waters. Mat. 3.16, 17. & 28.19. The Father, Son and Holy [Page 19] Ghost are plainly and distinctly named. So 1 Ioh. 5.7. There are three that hear record in heaven, the Father, the Word (that is the Son) and the Holy Ghost.

We see how this sacred truth, which at the beginning was more obscure, in every age grew clearer and clearer like the morning light till it came to perfect day; first a plurality of persons is inti­mated; then a Trinity is expresly named; and lastly a plain difference or distinction is made of divers persons, one speaking of or to the other, and both are called the Lord of hosts and Lord God. So Iob. 8.17, 18. The witness of two men is true, I am one, &c. plainly making his Father and himself two. Ioh. 5.32.37. There is another that beareth witness of me; sc. the Father: and Ioh. 14.16, 17. And he will send you another Comforter, e­ven the Spirit of truth. Here the word [another] puts a manifest and plain dif­ [...]erence between the Father, Son, and Holy Ghost; so that there is another and [...]nother, (i) three distinct persons in the Godhead, but not another and another [...]hing, for one single undivided essence is [...]ommon to all three.

Joh. 15.26. The Comforter &c. which cometh out from the Father. Joh. 16.28. I came out from the Father. Now by these emanations or comings out of the Son and Holy Ghost from the Father, it is evident, that they are distinct persons from the Father, each of them having a true subsistence proper to himself. And yet these three persons are but one es­sence; three in one and one in three; differing but not divided; several but not sundered; many and yet one: all distinct for their persons, all one for their nature, substance, or essence; according to that 1 Joh. 5.7. — and these three are one.

Object. In this text we are to understand not an unity of essence but of consent or a­greement; as it is more plainly exprest v. 8. and these three agree in one.

Sol. In these two verses the Apostle op­poseth the heavenly and earthly wit­ness, or the testimony of men and the testimony of God. The earthly witness he calls the testimony of men in the plural number, because they are three in number, and though they agree in one, yet they are not one, but three dif­ferent and distinct things. The heaven­ly [Page 21] witness he calls the testimony of God in the singular number, v. 9. knitting three in one, because though they are three in number, yet they are but one in nature, three persons in one substance or essence: and so three bear witness in heaven, and yet all is the testimony but of one God.

Secondly, The Son is God everlast­ing, &c. Isa. Who shall declare his generation. Joh. 1.14, 18. & 1 Joh. 4.9. The only begotten Son of the Father. He is not a Son by grace, either of Crea­tion as the Angels, or Adoption as the Saints are; for then he were neither the only Son, nor begotten; To which of the Angels said he at any time thou art my son? Heb. 1.8. No: for though they are all the sons of God by Creation, yet this is the only Son by generation and God hath no other. The Son of God then cannot be a creature (as wicked Arrians affirm) because he is begotten; for if he were made, created or adopted, then he were not the begotten Son, nor the only Son, because by creation and adoption God hath more sons then one. Now begetting is always of the nature and substance of the parents; and so [Page 22] this Son is begotten of Gods own sub­stance, therefore also called his Own Son, Rom. 8.32. And because God is a most single essence, that cannot be divided or communicate it self by parts, therefore he hath not a part, as the sons of men have, but the whole substance of his Father, and so must needs be one God with the Father. He must needs also be coequal, of the same power and majesty; and coeternal too, everlasting as the Father himself is everlasting, because being both but one substance or essence, they were never nor could be one without the other.

He is called in Scripture expresly God, as Isa. 9.6. The mighty God. Tit. 2.13. The great God. 1 Joh. 5.20. The true God. Rom. 9.5. God over all. Psa. 40.7. Heb. 1.8. — to the Son he saith, thy Throne, O God, endureth for ever.

Such works are ascribed to him as a­gree only to God. 1. The work of Creation. Ioh. 1.3. All things were made by him. Of Preservation. Heb. 1.3. All things are upheld by him. Mat. 9.2. Forgiveth sins. Ioh. 10.28. giveth eternal life, which none but God o [...] do: and Ioh. 5.19. whatsoever the Fa­ther [Page 23] doth, that the Son doth likewise.

The essential attributes of God are gi­ven to him; as 1. Omnipotency, Rev. 1.8. Eternity, Isai. 9.6. Omniscience, John 21.17. He is equal with the Fa­ther, John 5.18. Phil. 2.6.

Divine worship is given to him, which is due only to God: Psal. 97.7. Wor­ship him all ye Gods, Heb. 1.6. Let all the Angels of God worship him. Which were plain Idolatry, if he were a crea­ture; and John 5.23. the same honor is due to the Son that is due to the Father, The Apostles profess themselves the ser­vants of Jesus Christ, Rom. 1.1. 2 Pet. 1. 1. Jude 1. Rev. 1.1. We are commanded to trust in him. Isai. 11.10. Rom. 15.12. To beleeve in him as we do in God, John 14.1. and Psalm 2. [...]2. Blessed are all they that put their trust in him. But Jer. 17.5.7. it is, Cursed are all they that trust in man, and make flesh their arm, and whose heart departeth from the Lord: It is apparent then, that the Son is God equal with the Father.

Thirdly, The Holy Ghost is God e­verlasting, one living and true God with the Father and the Son. For, first, he is called expresly both Lord and God, 1 [Page 24] Cor. 12.5. and 6.28. the mighty God, Isai. 40.13, 18. and Isai. 6.9. compared with Acts 28.25, 26. Psal. 95. compa­red with Heb. 3. Levit. 26.12, 13. com­pared with 1 Cor. 3.16. & 6.19. & 2 Cor. 6.16. where he is called the Lord our God, the Lord our maker. Our bodies are the temples of the living God, 1 Cor. 3.16. and the temples of the Holy Ghost, 1 Cor. 6.16. Now if we were commanded to build him a temple of wood and stone, it were a clear proof of his Godhead, because this service is only due unto God; how much more, see­ing our selves are called his temple. Au­gust. lib. 1. Cont. Maxim. Arian.

2 Divine attributes are given to him. 1. Omniscience. 1 Cor. 2.10. Omnipresence, Psal. 136.7. Eternity, Heb. 9.14. But above all, that which God takes to him­self as a peculiar mark to be known from all false Gods, even to foretel things to come, Isai. 41.23. is ascribed to the Holy Ghost. 2 Sam. 23. 2. Acts 1.16. 1 Tim. 4.1.

3 Such works are ascribed to him as are proper only to God. As of 1. Creation. Job 26.13. & 33.4. Of Preservation. Gen. 1.2. Of Regene­ration, Sanctification, John 3.5. Tit. [Page 25] 3.5. 1 Cor. 6.11. Also he raiseth the dead, Rom. 8.11. And therefore the se­cond general Councel held under Theo­dosius the great, condemned Macedoni­us in these words: If he were created, how doth he create? How doth he san­ctifie? How doth he give life? &c. for these are not the works of a creature. but the peculiar works of the great and mighty God. Lastly, The very name of Spirit sheweth his nature; for as the Spirit of man is of the nature of man, so the Spirit of God is of the nature of God; not a part, as the spirit of man is a part of him, but the whole Godhead, for the Divine Essence is not compound­ed of parts. And whereas he is called the Spirit of the Son as well as of the Father, and is said to be sent or come by and from them both; from hence ap­pears clearly the essential Union that is between them, that all three are but one God.

The Catholick Faith then is this; That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance: The Father is God, the Son is God, and the Holy Ghost is God, and yet they are [Page 26] not three Gods but one God: For the Godhead of the Father, of the Son, and of the Holy Ghost are all one, the glory equal, the Majesty co-eternal. In this Tri­nity none is afore or after other, none greater or less then other; and he that will be saved must thus think of the Tri­nity. Athanas. Symb.

CHAP. III. Of the Creation.

Truth.IN the beginning God created the Heaven and the earth, and all things therein, both visible and invisible. Man he formed of the dust of the ground; not corrupt and sinful, as now he is, but ac­cording to his own likeness or image, in true holiness and perfect happiness.

Errours.There were anciently many Errours about the Creation that now we do not hear of; the Masters whereof were Si­mon Magus, Cerinthus, Marcion, Ma­nicheus, and divers others. At this day, first, the old Anthropians or Anthropo­morphites are new risen: they concei­ved [Page 27] grosly, because it is said, man was made after the likeness of God, that therefore God had a body in shape like mans body: Epiphanius imputes it to their rudeness, sparing to call them Hae­reticks, but rather Schismaticks. So the Messalian Haereticks, of old, thought that God might be seen with bodily eyes, mistaking that saying of our Savi­our, Mat. 5. Blessed are the pure in heart, for they shall see God. This Er­rour is maintained at this day by those that affirm, that Adam was created af­ter the likeness of God in personal shape, and that God hath a personal shape, the which he can make visible when he please. Ofiander taught, that man was made like unto God by influ­ence of the divine substance; an Errour borrowed of the Manichees and Pri­scillianists: For M [...]s taught, that the body of man was made of the substance of the Prince of darkness, but his foul was part of the Divine substance. From the same stock sprang that doctrine of one E. Avery, who published in print, Anno 1647. That the reasonable soul in all mankind is God himself. With these rank the Familists, who say, That A­dam [Page 28] was all that God was, and God all that Adam was. The Papists also have their Errours, concerning the Image of God in Adam, original righteousness, the place of Paradise, tree of life, &c.

AntidoteMan was made after that the heaven and earth were finisht, as a creature par­taking of both; in his soul heavenly, in his body earthly: a little model of the whole Creation. And it is said, he was created after the likeness or Image of God, not that the body of man is like God in shape and proportion; for God is a Spirit, and hath no body or bodily members, no visible form or lineament, and therefore is called the invisible God. Col. 1.15. But man is like God. 1. In the grace, majesty, and comeliness of his body, excelling the other creatures, and after a sort resembling the Divine Maje­sty. 2. In his soul; Because 1. It is immor­tal like God. 2. It is endued with un­derstanding and will like God, and ador­ned with Divine graces, as wisdom, knowledg, righteousness and true holi­ness, and that these are the more special and principal parts of the Image of God in man, appears, Ephes. 4.23. Col. 3.10.3. Man is like God in his dominion o­ver [Page 29] the other creatures given him in his first Creation, Gen. 1.28. being in that regard a petty God to other creatures, as Magistrates are to other men, Psal. 82.6. Lastly, The very name of Image doth clearly evince, that the soul of man is not God himself, nor any part of the Divine substance, because nothing is the Image of it self, or can be said like it self. And the souls of wicked men shall pe­rish for ever in hell, Mat. 10.28. And therefore the soul of man is no part of the Divine substance, but an immortal nature created of nothing by the power of God, and breathed into the body.

CHAP. IV. Of Divine Providence.

GOD having made the world of nothing, did not leave it to it self, Truth. but doth stil by his Almighty power and wisdom sustain and govern the same; preserving all things that are, and dispo­sing all things that are done freely, and according to his own good pleasure; so [Page 30] that nothing is, or comes to pass rashly, or by chance, but according to the coun­sel of his heavenly will.

Errours.Adversaries to this truth are, 1. A­theists and Epicures that deny all Pro­vidence, holding, That all things were created, and are dayly acted by chance and fortune. 2. Stoicks and Stoical Patrons of fate and destiny, that have devised a certain chain of second causes, wherewith they have tyed Gods hands, as it were, and not left him the liberty to change, alter or order things at his own will and pleasure. 3. Familists hold, That all things are ruled and order­ed by nature. 4. Some place many things in our own power and freewill, which they say are not subject to Pro­vidence. 5. Worldlings ascribe all the good that befalls them to their own wisdom and endeavours. 6. Divers imagine that Gods Providence doth not reach unto every small and trifting mat­ter, conceiving it not agreeable to his Majesty and greatness, even as it is too low and base for a Prince to look into the affairs of his Kitchin.

AntidoteThat there is a Divine Providence o­ver-seeing and over-ruling the whole [Page 31] world, and all things therein, is clear, be­cause there is a God infinite in wisdom and power, which were not so, if any thing came to pass by chance or fortune, or could be done without him, or beside his will and pleasure. The whole Scrip­tures bear witness unto this truth; and in particular, Prov. 15.3. The eyes of the Lord are in every place. Psal. 113.6. He abaseth himself to behold things done in heaven and earth. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth, &c. For Isai. 43.13. If he work, who shall hinder it?

1. First, God doth order and dispose all things freely according to his own good will and pleasure, without the least compulsion or restraint: and it pleaseth God to do many things contrary to the course of nature, as when he caused the Sun to stand still at Joshua's com­mand, and go back at Hezekiah's re­quest, to shew that the order or course of nature is nothing else but a Law or Statute of his own making, that he can repeal, alter and change when he please; and that all second causes are but several links of Divine Providence that depend one upon another, and all upon God.

[Page 32]2. Secondly, Gods Providence extends to all creatures, even the most base and vile, Psal. 104.27. All creatures wait upon him, Psal. 147.9. The poor Ra­vens as well as the stately Lions, the peasant as well as the Prince, Psal. 82.1. God stands in the Congregation of Princes, Psal. 113.6. He takes the sim­ple out of the dust, and poor out of the mire, Psal. 146. He relieveth the op­pressed, and looseth the prisoner. Psal. 33.13. The Lord beholds all the children of men, and considers all that dwell upon the earth.

3. Thirdly, To the most casual a­ctions, Prov. 16.33. The lot is cast in­to the lap, but the whole disposing there­of is from the Lord: and what more ca­sual then lots?

4. Fourthly, To the most trivial things, Mat. 10.29. An hair doth not fall from our heads without his Provi­dence, and what more trivial?

5. Fifthly, Even wicked and sinful a­ctions are subject to Divine Providence; so that sin it self is not committed with­out or beside his will, his most wise Pro­vidence ordering and turning it beyond the purpose or intent of the sinner to his [Page 33] own glory and good of his people, Acts 4.28. His hand and Counsel fore-deter­mined whatsoever was done against Christ: So that God was an actor in the business as well as Judas, and yet God was just and righteous, Judas wick­ed and sinful, because in all one thing which they both did, there was not all one cause or end for which they did it. August. Epist. 48. ad Vincent.

Object. But if God have such a hand and stroke in sinful actions, then he is the Authour of sin.

Sol. God forbid; God doth not infuse a­ny evil or malice into us, but in him we live and move, and such as we are, such we are moved by him, unless he please to alter and change our nature. The earth gives sap to all trees, but that some bring forth evil fruit, the fault is not in the earth, but in the evil quality or dis­position of the trees. God is an actour in [...]inful actions, and yet is not the Authour of sin for all that: God hates sin, where­of, if he were the Author, how then shall he be the Judg? How shall he take ven­geance? Rom. 3.5, 6.

All things, then, that are, or are done [...]n the world, are subject to Gods Provi­dence; [Page 34] both Angels and men; bruit creatures, and devils themselves; all de­grees of men, high and low; their per­sons, life, liberty and estates; all their actions, both natural, and voluntary; good and bad; nothing so small that is hid from his sight; nothing so casual, but he directs it; nothing so trivial, but he takes notice and disposeth of it.

Great are the works of the Lord, inso­much that after a marvellous & unspeak­able manner, that is not done beside his wil, that yet is done against his will, be­cause it should not be done if he did not suffer it; neither doth he suffer it against his will, but with his will; neither would he, being good, suffer evil to be done, un­less, being also Almighty, he were able to bring good out of evil. August. En­chirid. cap. 100.

CHAP. V. Of the fall of man, and of Original sin.

OUR first Parents, Adam and Eve, Truth. were created in a perfect and bles­sed estate, both holy and happy, but through their own voluntary disobedi­ence in eating the forbidden fruit, con­trary to Gods command, they fell from the same, plunging themselves, and all their posterity, into the contrary estate of sin and death; so that by, and ever since that unhappy fall, the Image of God is defaced in all mankind, every mothers son is conceived in sin, and born a child of wrath.

Some endeavouring to extenuate the sin of Adam, and make it less, say, That it was only the intemperance of the Ap­petite. Pelagius, and his followers, de­ny Original sin, affirming, That Adam sinned only to his own hurt, and nothing at al hurt his posterity thereby, so that no man shall ever perish in hell for Adams [Page 36] sin: That sin is derived from the first man by imitation or example only, not by generation or natural discent: That Infants derive no sin from their Parents, and therefore need not to be baptized, in their steps tread the Anabaptists. The Papists do not deny Original sin, but yet extreamly lessen it, and make nothing almost of it; and they say, that concu­piscence or sin remaining after Baptism, is not truly sin, nor so called, because it is properly sin, but because it cometh of, and enclineth unto sin, or is the matter whereof sin is more easily bred; so they have decreed it quite against the Scrip­tures, accursing all that dare say the con­trary. Concil. Trid. Sess. 5. c. 1.

AntidoteThese are the divels subtilties, by co­vering and hiding the disease to make it incurable; but that Adams sin was no small offence, being an act of horrid re­bellion against God, will appear, if we do but open and dissect the same, and see how many foul sins that one con­tains within it. As, 1. Intolerable pride and ambition, for not content with the Image of God stampt upon him; he affected also to be equal unto God in Majesty, Gen. 3.5. Ye shall be as Gods. [Page 37] 2. Unthankfulness for that variety and plenty of all other creatures freely given for their use. 3. Foul Apostasy from God to the devil Gods enemy. 4. Un­belief, the ground of all the rest in despi­sing the Promise and Commandment of God, giving credit to the devil, who charged God with untruth, malice and envy of their good. v. 4.5. And there­fore this sin is not to be weighed by an apple, or measured by the excess of na­tural appetite.

II 2. Original sin is so called, because it takes beginning from our very begin­ning, birth and conception, so that we are sinners so soon as we are or begin to be; according to that confession of ho­ly David, Psal. 51.7. I was shapen in wickednes, and in sin hath my mother conceived me. This Original or birth-sin, is propagated over all mankind, and that two ways according to the two parts of it, sc. the guilt of Adams transgression, and the corruption of nature; the first is propagated by imputation, Rom. 5.19. By one mans disobedience many were made sinners. And v. 18. By the offence of one judgment came upon all men to condemnation. And v. 15. By the of­fence [Page 38] of one many be dead. For being all in Adams loins, we sinned in him, even as Levi being in Abrahams loins payed tythes. &c. Heb. 7.9 The second comes by generation, (whereon the first by impu­tation also is grounded:) For Adam was the common stock & root of al mankind, and could not derive unto us who are the branches any better sap or quality then he had himself; the streams cannot be sweet if the spring be bitter, or pure if that be unclean, Job 14.4. Who can bring a clean thing out of an unclean? truly no man. This Original corrupti­on consists 1. In a disability and avers­ness to all that is good. 2. In a prone­ness to all manner of evil, Rom. 7.14. et seq. The parts affected with it, are in­deed all the parts and powers of body and soul: the understanding darkned, 1 Cor. 2.14. the conscience benummed, Ephes. 4.19. the will enthralled, Rom. 7.23. affections disordered, James 4.1, 2. all the members of the body made Instruments of sin, Rom. 3.13, 14, 15. & 6.19. And so it is said of Adam (though himself were created in the Image of God; yet after his fall) that he begat a son in his own likeness, (i.) corrupt [Page 39] like himself, the Image of God being de­faced, Gen. 5.3. It is clear then, that there is original sin, (i.) an haereditary guilt and corruption that comes to us from our parents by natural generation, both by plain testimonies of Scripture, and also by experience in Infants: For although they have not sinned after the likeness of Adams transgression, Rom. 5.14. (i.) actually, yet seeing death, which is the punishment of sin, hath pas­sed upon infants as well as men; it is e­vident, that they are born in sin, for where there is no sin, there can be no punishment due. Rom. 5.12. By one man sin entered into the world, and death by sin. Rom. 6.23. The wages of sin is death. Ephes. 2.1, 3. We are dead in sin, and by nature children of wrath. John 3.3, 6. Except a man be born again he cannot see the Kingdom of God: For that which is born of the flesh is flesh. If we were not corrupted with sin in the first birth, there would not be such ne­cessity of a second: a man in his natural birth is nothing but flesh, and that this natural corruption remains stil in the re­generate, and is properly sin, see Rom 7.14. et seq. Gal. 5.17.

CHAP. VI. Of Freewill.

Truth.SInce this lamentable fall of our first parents and by means of the same, the nature of man is so wholy corrupt­ed, and the whole race of mankind brought into that miserable bondage under sin, that no man is able, by any natural power in himself, to beleeve in God, or turn unto him, to will or think, much less do any thing that is good and acceptable in the sight of God.

Errours.Adversaries to this doctrine were of old certain Philosophers, out of whose schools crept the doctrine of Freewill, taught first by Pelagius, and now fol­lowed by the Anabaptists, Arminians, Socinians, Papists, &c. who say; That natural men have a power and freedom of will to choose & do those things that God commands, and to omit or refuse those things that he forbids: for other­wise, say they, God gave his Law in vain; in vain also are all counsels, exhor­tations, precepts, promises and threa­tenings; [Page 41] rewards and punishments: neither can a man be justly punisht for not doing those duties that are impossi­ble for him, or he not able to perform. That our Freewil was not lost in the fall, but only weakened, that we are but half dead, and have some life and power still left in us to stir up our selves; that grace is only an help to weak nature: and the like.

Although by the fal of our first parents, Antidote the Image of God was defaced and our nature corrupted, yet man remains still a creature reasonable and capable of grace, having the same parts and facul­ties that he had before, and in them some reliques of Gods image; in the understanding some light and knowledg of God, and some notions of good and evil: in the will a liberty in natural and civil actions, and in all things a freedom from compulsion. But there is a four­fold estate or condition of man: 1. Of Creation. 2. Of Corruption. 3. Of Renovation. 4. Of Glorification. All the question is about the second, what power a man in this condition hath to convert himself or to do good; and it is resolved, according to the Scriptures, [Page 42] that man by nature hath no power at all to do good, or turn himself to God. For 2 Cor. 3.5. We are not sufficient of our selves to think any thing as of our selves; but our sufficiency is of God. Phil. 2.13. It is God that worketh in you, both to will and to do, of his own good pleasure. Eph. 2.1. We are by na­ture dead in sin; as unable to turn our selves unto God as a dead man to raise himself to life. Joh. 15.5. Saith our Sa­viour, Without me ye can do nothing. Joh. 6.44. No man can come unto me, except the Father draw him. Joh. 6.29 This is the work of God, that ye be­leeve, &c. Mat. 16.17. Flesh and blood cannot reveal Christ unto us &c.

Concil. Arausic. cap. 19. If man could not retain, without the grace of God, what he had received; how shall he re­cover, without the same, what he hath lost. Ambros. lib. 1. de vocat. gent. Never let a man trust his own strength, now it is broken, that could not support him when it was sound and fresh about him. Bern. de gra. & lib. arb. It were better we had never b [...]en, then to be at the disposing of our own will: It is our own will that makes us the devils slaves, [Page 43] not his power; it is Gods grace that makes us his servants, not our own will. More testimonies might be brought; but whom these few will not suffice, thousands more will never satisfie; Cui pauca non sufficiunt, plura non prode­runt. Concil. Arausic. cap. 25.

Object. But if it be so; God may seem unjust to require that of us in his Law, that we are not able to perform.

Sol. Not at all: for in our first Creation God gave us sufficient abilities which we lost by our own voluntary fault, ac­cording to that Eccles. 7. God made man upright, but they have found out many inventions: It is not unreasonable then or unjust with God to require his own of us again, though we have prodigally lost or mispent it.

Object. If man hath no power in himself to do good; to what end then are exhorta­tions, admonitions, precepts, promises, or any preaching?

Sol. They are not in vain, but the means ordained of God to soften our hearts, and bend our wills to his Will. St Paul saith, God worketh in us both the will and the deed, and yet ceaseth not to ex­hort us unto both: Our Saviour invites [Page 44] us often to come unto him, and yet faith, No man can come unto me except the Father draw him, Ioh. 6.44.

CHAP. VII. Of Christ his Person.

Truth.IN this miserable and forlorn plight, the merciful God left us not to our selves, hopeless and helpless, but sent his Son to take our nature upon him, that being perfect God and perfect man, he might fully satisfie for our sins and re­deem our souls from death and hell.

Errours.The enemies of Christ are of two sorts. 1. The enemies of his person. 2. The enemies of his office. Of the first sort were Simon Magus, Cerinthus, Mar­cion, Samosatenus, Arius, Nestorius, and such Monsters: whereof some de­nyed his Divinity, others his Humanity; Some the purity of his conception, o­thers the truth of it: some confounded the two Natures, denying their distincti­on; others denying their union, divided the person, of one making two: some [Page 45] said he took tne body, but not the soul of man; others that he took an aetherial or spiritual, not a true body, and such like. They are seconded at this day by the unbeleeving Jews, Turks and all Mahometans, Antitrinitarians, New-Arians, Anabaptists, Familists, So­cinians, particularly by Mr Paul Best and others▪ who deny the Divinity of Christ, affirming, That he was but a meer man: some fear not to say, He was a sinful man: some, That he was God, but not from everlasting: the Son of God, but not before his, incarnation: God by merit, office or excellency of gifts, not by nature and generation. The Anabaptists say, he brought his flesh with him from heaven, and took it not of the Virgin. The Familists turn the Incarnation of Christ into an Alle­gory; holding, That every one of their family is Christ, and the taking in of their belief is the Incarnation: Having discourse once with one of them, he would not say, Christ came or was come, but is now come in the flesh; Christ is now come in my flesh, said he, and now I speak, Christ speaks to you. So also Mr Erbury, By flesh, saith he, [Page 46] is not meant the humane nut are, but the coming of Christ is the manifestation of the Godhead in the flesh of Saints.

AntidoteAgainst these hellish Blasphemies we oppose these heavenly Truths.

I First, That our Lord Jesus Christ is very God, Isai. 9.6. Ʋnto us a child is born, &c, the Mighty God, Rom. 9.5. of whom Christ came, who is God over all blessed for ever. 1 Tim. 3.16. God manifest in the flesh. Rom. 1.4. Decla­red mightily to be the Son of God, &c.

II Secondly, Christ is very man, and had a true body, taking flesh of the Vir­gin Mary, therefore often called the son of man: And 1 Tim. 2.5. The man Christ Jesus. Isa. 7.14. A Virgin shall conceive, and bear a Son. Mat. 1.20. She was found with child by the Holy Ghost. Gal. 4.4. He was made of a wo­man. 1 John 1.1. The Word of Life, which we have heard, which we have seen with our eyes, and our hands have handled: He had a true body then, his humanity was obvious enough to all the senses.

If Christ be not God, why do you a­dore him? It is plain Idolatry to wor­ship Christ if he be not God. Cyril. Al­exand. [Page 47] Cont. Eunom. The second Nicene Councel Charged Nestorius with Idola­try, because he affirmed Christ was a meer man, & yet adored him. S. Paul condemns serving the creature. Rom. 1.25. and yet professeth himself Servant of Jesus Christ, Rom. 1.1. Therefore Christ is no meer creature (or man.) Ambros. lib. 1. de fide ad Gratian, August. c. 7. Arrians, then, Socinians, Mr. Best, and the rest that deny Christ to be God, and yet grant that he ought to be adored; what do they differ from Turks and Pagans that worship the creature? Rom. 1.22.25. Professing themselves to be wise, they become fools, and change the Truth of God into a lye: This then is Argument enough against the Arrians, Socinians; &c. to prove the diety of Christ, be­cause according to their own divinity he ought to be served, worshipped, and a­dored.

The Heathen that knew God, and yet glorified him not as God, Rom. 1.21. And the Arrians, Socinians, &c. that glorifie Christ as God, and yet acknow­ledg him not for God, are a like vain in their imagination, and their foolish heart is darkned.

CHAP. VIII. Of Christ his Office.

Truth.THe Office of Christ, being God and man, is to mediate between God and man and reconcile them together a­gain: God, who is angry for sin; and man, who is guilty of sin. This Office is three-fold: For, 1. as a Prophet, he doth instruct his Church. 2. As a Priest, he makes satisfaction and intercession for it. 3. As a King, he gathers and go­verns it.

Adversaries are those, that affirm. 1. Errours. That Christ is Mediator only in re­spect of his divine nature: So Osiander. 2. That he is Mediator in respect of his humane nature only: So Stancarus. And of this opinion are the Papists, who most wickedly set up other Mediators also besides Christ, even Saints and An­gels, whom they pray unto to intercede for them. But the Papists are enemies to every part of his Office. 1. To his Kingly Office, in that they make the Pope head of the Church. 2. To his Priestly Office, [Page 49] in that they set up other Mediatours and Intercessours besides Christ, and other satisfaction for sin besides that which he hath made. 3. To his Prophetical Office, in subjecting his holy Word to the Authori­ty of the Church, & Judgment of the Pope a sinful man; and equalizing traditions, and humane inventions with the same.

Against these Errours we teach, Antidote and are taught. 1. That there is but one God, and one Mediator between God and man, the man Christ Jesus, 1 Tim. 2.5. He maketh intercession for us, Rom. 8.34. Heb. 7.25. The Saints do not hear us, or know our wants. Isai. 63.16. Abraham is ig­norant of us, and Israel doth not ac­knowledg us. Eccles. 9.5. The dead know not any thing: Job 5.1. Call now, if there be any that will answer, and to which of the Saints wilt thou turn? If Paul were a Mediatour, then the rest of his fellow Apostles were so too: and if there be many Mediatours, then S. Paul's saying 1 Tim. 2.5. doth not hold good, that there is but one Mediatour &c. Au­gust. lib. 2. Cont. Epist. Parmen. cap. 8.

Christ is Mediatour according to both natures, according to his humane, he suf­fered and dyed; by the power of his di­vine [Page 50] he overcame death, and rose again: without his humane nature he could not suffer: without his Divine to give price and value to his sufferings he had not sa­tisfied; therefore it is said, God purcha­sed his Church with his own blood, Acts 20.28. Both natures did work in this Office of Mediatourship, each of them doing his own proper work, and yet both together producing but one com­mon effect.

CHAP. IX. The Death of Christ.

Truth.THe Office of Christ, as Mediatour, consists of three parts, whereof his Priesthood is principal; and of his Priest­hood, that oblation he made of himself upon the Cross, whereby as the only Sa­crifice for sin, he pacified the wrath of God, and redeeming our souls from e­ternal death, purchased for us the favou [...] of God, and life everlasting.

Errours.Adversaries to this truth, are, 1. Ar­rians and Socinians, who affirm, Th [...] [Page 51] Christ by his death did not satisfie for our sins. 2. Papists, who say, That Christ by his death indeed satisfied for our sins, and for the eternal punishment due unto us for them; but for the tem­poral punishment we must satisfie out selves, either in this life, or else hereafter in purgatory. 3. Arminians affirm, That Christ dyed for all men, as well those that perish, as those that are saved; for Cain and Judas, as well as Abell and Pe­ter: From whence 4. Another riseth, That a man whom Christ dyed for may perish.

The death of Christ being the consum­mation and total sum, as it were, Antidote of all his sufferings, from his cradle to his grave, is therefore commonly taken for the whole satisfaction that he made unto God for our sins. To the Adversaries we say,

I First, That Christ by his death did sa­tisfie for our sins. Isai. 53.5, 8, 10. His soul was made an offering for sin, &c. Mat. 20.28. — A ransom for many. 1 Cor. 5.7. A Sacrifice for us. Rom. 4.25. He was delivered to death for our sins. And 5.10. We were reconciled by his death. 1 Pet. 2.24. He bare our sins [Page 52] in his own body on the tree.

Object. But Micah 7.18. God forgives ini­quity, because he delights in mercy: If Christ satisfie for sin, how is it mercy?

Sol. Christs merits, and Gods mercy, stand and agree together very wel. Christ hath satisfied, and yet we are freely forgiven, because God exacts nothing of us but of Christ: It is free to us, we payed nothing; and though Christ made satisfaction, yet still our sins are freely forgiven us, be­cause Christ himself, for whose sake our sins are forgiven us, was freely given us.

II Secondly, Christ satisfied, not only for eternal, but temporal punishment a­so: For otherwise, 1. It could not stand with Christs all-sufficient Sacri­fice, (who trod the wine-press of his Fa­thers wrath alone, and none helped him, Isai. 63.3.) if we must satisfie for some part our selves. 2. It cannot stand with Gods mercy, who forgives us freely for Christs sake. 3. It cannot stand with his Justice, when the fault is forgiven in exact any punishment; but they confess Christ hath satisfied for the fault fully therefore in Justice there can be no pu­nishment left for us to undergo.

III Thirdly, Christ dyed not for all, but only for the elect. Mat 1.21. He shall save his people. John 10.15. I lay down my life for the sheep. And 17.9. I pray for them, I pray not for the world, &c.

IV Fourthly, A man that Christ hath dy­ed for can never perish. John 10.15. And I give them eternal life, and they shall never perish, &c. 1 Pet. 1.5. They are kept the Power of God unto sal­vation; and what is able to controll that power?

Object. But Christ is a ransom for all. 1 Tim. 2.6. Dyed for every man. Heb. 2.9. For the whole world. 1 John 2.2.

Sol. By world, is meant the world of Gods Elect: so it is taken, John 6.33. and John 17.9. for the reprobate only. By [all] understand, all sorts and degrees of men, all Countries and Nations; not the whole multitude of mankind, but the amplitude of grace only. August. Tract. 45. in Joan. He spared not his own Son, but delivered him for us all. Rom. 8.32. For all, whom? for the e­lect; as it follows, v. 33. Who shall lay any thing to the charge of Gods Elect? [...]ld. Cont. Donat. God was in Christ reconciling the world unto himself; and [Page 54] the son of man came not to judg the world, but to save it; but the world is not reconciled unto God, nor saved, un­less by world ye understand the Church, which is both reconciled and saved.

Id. Epist. 48. Tom. 2. The whole world lyeth in wickedness, (i.) the tares that grow all the world over: And again, Christ is a propitiation for the sins of the whole world, (i.) for the wheat that likewise grows all world over.

CHAP. X. Resurrection of Christ.

Truth.CHRIST did truly rise again from death, and took his body, flesh and bones, and all things appertaining to the perfection of mans nature; wherewith he ascended into Heaven, and there fit­teth at Gods right hand, until he return again to judgment at the end of the world.

Errours. David George, the Father of the Fami­ly, affirmed, That Christs body was dis­solved into ashes, and so rose no more [Page 55] as of old Apelles said, It was resolved in­to the four Elements, whereof it was at first compounded. 2. The Swenkfel­dians affirm, That it is quite layed aside. 3. The Ʋbiquitaries, That it is every where, even as his Godhead is every where. 4. There be at this day, who affirm, That it is in the Sun; an old he­resie of the Manichees and Seleucians, who affirmed, That Christ in his ascen­sion left his body in the Sun, taking their ground for it from Psal. 19.5. He set his tabernacle in the Sun, (as they read.)

It is no great matter to beleeve that Christ dyed, this the Jews, Heathen, Antidote and all wicked men beleeve: but the faith of Christians is the Resurrection of Christ, August. in Psal. 120. This one point is the very lock and key of all Chri­stian Religion: For 1 Cor. 15.14. If Christ be not risen, then is our preaching vain, our faith is also vain, we are still in our sins. But Mark 16.6. — He is not here, he is risen. 1 Cor. 15.4. He was seen of Cephas, then of the twelve, then of five hundred brethren at once. Acts 2.31. Neither did his flesh see cor­ruption. Mark. 16.19. He was recei­ved [Page 56] into Heaven, and sate at the right hand of God. Acts 3.21. Whom the hea­vens must receive until the time of re­storing all things. 1 Cor. 11.25. The Communion is a remembrance of his death, till his coming again.

Object. Our Saviour himself says, Behold I am with you always, even to the end of the world.

Sol. That is, according to his Godhead, grace and Spirit; for according to his manhood he is altogether absent from us, and locally in heaven. So our Saviour says again, Me ye have not always, Mat. 26.11.

CHAP. XI. Of Predestination.

Truth.SEeing the benefits of Christs death reach not to all, but to a certain cho­sen number: now follows the Decree of Gods Predestination, chusing some to life eternal, and rejecting others, leaving them in their sins to be damned for the same.

Adversaries, to this truth, are 1. Errours. Pe­lagians, both old and new, that scoff at this doctrine, denying the same; as there are at this day that say, it is not sutable to God, nor agreeable to his nature, to pick and choose thus among men; to chuse some, and refuse others is partial and unjust. 2. Libertines abuse this doctrine, as of old the Predestinates did, to all looseness, thinking, that now they are predestinated, it is no matter how they live, because nothing can help or hinder their salvation. 3. Socinians and Arminians say, That Predestination sig­nifieth nothing else in holy Scripture but Gods decree and purpose, to save those that shall beleeve and obey, and dam [...] those that shall not, denying the Inde­pendency of it. 4. Denying the eter­nity of Predestination, affirm, That God doth elect none until they do beleeve. 5. And deny the certainty and stability of it, affirming, that it is changeable, so that the elect may become reprobates, and the reprobates elect. 6. The Pa­pists in this point are contrary to them­selves, affirming, both that God hath cho­sen freely of his meer grace, and yet hath not chosen us but upon foresight of [Page 58] our good works. Bellarm. l. 2. de Gra. et lib. arb. c. 16. But the general opi­nion among them is, That the Kingdom of Heaven is prepared for them that are worthy of it, and deserve it by their well doing: and that a man doth make himself eligible to life eternal by his good works.

Antidote I There is a Predestination, (i.) an e­lection of some to eternal life, and a re­probation of others to eternal destructi­on. Rom. 9.22, 23. There are vessels of wrath, fitted for destruction; vessels of mercy prepared for glory. Acts 13.48. As many as were ordained to eter­nal life beleeved. Prov. 16.4. The Lord hath made all things for himself, yea the wicked for the day of evil. Jude 4. Before of old ordained to this con­demnation. August. De civit. dei. l. 15. c. 1. There are two Cities or Societies of men, one predestinated to raign for e­ver with God; the other to suffer eter­nal punishment with the Divel.

II Secondly, Predestination, both electi­on and reprobation is eternal, Rom. 9.11. Before we are born, or have done good or evil. Ephes. 1.4. Before the foundation of the world. 2 Tim. 1.4. Before the world began.

III Thirdly, It is free and independent; there is no moving cause of election to life, in the persons predestinate, either foresight of faith or good works, but on­ly the will and good pleasure of God. And although sin be the cause of dam­nation, being an act of Gods Justice, yet of reprobation, being an act of his ab­solute power, there is no cause but the good pleasure of God. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. Ephes. 1.5. We are chosen according to the good plesure of his will. Verse 7. According to the rich­es of his grace. Verse. 11. After the Councel of his own will. 2 Tim. 1.9. Not according to works, but according to his own purpose.

There can be no other cause beside the Wil of God, because there is nothing before the Will of God, which is it self the cause of all things that are. August. Faith and obedience are the effect of e­lection, and cannot be the cause, because they follow after, and do not go before it. Acts 13.48. As many as were ordain­ed unto eternal life beleeved. 1 John 4.19. We love God, because he loved us first, Rom. 8.29.30. From Gods Pur­pose [Page 60] proceeds Predestination, from Pre­destination Calling, from Calling Justi­fication, Faith, Obedience, &c. To say then we are predestinate in respect of our faith or works, is not only to invert the words of the Apostle, and falsifie his doctrine, but even to alter the very course of nature, by setting the effect before the cause. Rom. 9.12. Before they had done either good or evil, it is said, Jacob have I loved, but Esau have I hated. Was it the foresight of their good or evil works to come that moved God hereunto? That the Apostle denies in these words, That the purpose of God according to election, might stand, not of works, but of him that calleth. August. lib. de Predest. c. 7.

IV Fourthly, It is immutable and un­changeable; the elect can never perish nor the reprobates be saved. 2 Tim. 2.19. The foundation of God remaineth sure, having this seal, the Lord knoweth who are his. Luke 10.20. Their, names are written in the book of life. John 10.3. He calleth his sheep by name. 1 Pet. 1.5. They are kept by the power of God unto salvation. They can never fall away and perish, for whom he did predestinate, [Page 61] them he also called, &c. Affording them in due time all those means that shall in­fallibly bring them unto glory. If any man, making a fair shew of holiness, fall away, it is no Argument that the elect may fall away, but that those which fall away are not elect. 1 John 2.19. They went out from us, because they were not of us; for if they had been of us, they would have continued with us.

We see it plain now, that God hath made a difference between men, chusing some, and refusing others: Latet discre­tionis ratio, non latet ipsa discretio. Ambros. de Vocat. Gent. We see the effect, we cannot perceive the cause; the thing it self is manifest, the reason of it is hidden, and secret to us; and yet, though it be unknown, we know it cannot be unjust, because it is the good pleasure of his will, who is righteous in all his ways, and holy in all his works. Doth any man yet complain? Hear the Apostle, Rom. 9.20, 21. O man, who art thou that repliest against God! Hath not the Potter power over the clay? Do not dispute, but fear and admire with the same Apostle, Rom. 11. O the depth of the riches of the wisdom of God, how un­searchable [Page 62] searchable are his Judgments!

But we are all by nature one mass of corruption; one is chosen, another is left; God sheweth mercy upon one, and not upon another: how can any man complain now, when all were alike corrupt and culpable, and no desert in a­ny? Will every man dispose freely of his own, and shall not God? If any man be saved then, he hath nothing to glory of but the riches of Gods mercy; and he that is damned, hath nothing to com­plain of but the merit of his own sin.

Object. Some call this a licentious doctrine, and say, it ought not to be publisht, be­cause it overthrows all endeavours unto holiness, and makes men loose in their lives, or drives them to despair.

Sol. The preaching of Gods grace, for the comfort of the godly, must not be silen­ced, because the ungodly turn it into wantoness. But this doctrine may com­fort and confirm many, it can stumble none: none can presume, neither need any to despair, that will but consider, that God hath ordained the means as well as the end. Some are ordained un­to life eternal, but without holiness we shall never see God, Heb. 12.14. —This [Page 63] cannot make us slothful or careless, but more diligent and studious of good works, that by such evidences we may make our calling and election sure; sure unto our own consciences, which before was sure enough in Gods eternal Coun­sel. Some be ordained to destruction, but yet none shall be damned but for sin; this cannot make any careless, but more careful to fly sin, and be studious of good works, which are not the cause, but yet the way to salvation, which God hath prepared for us to walk in, Ephes. 2.10. And so long as God affords the means of salvation, offering Christ day­ly unto us in his Word and Sacraments; no man that waits upon the means hath any cause to despair.

But, doest thou find the signs of ele­ction in thy self? praise God for them. Doest thou not find them in another? pray to God for him. Doest thou find them in thy self? be thankful. Doest thou not find them in another? yet be charitable, and hope still, that God, who cals at all hours, may have an hour yet for thy neighbor as he had for thee. Shun all curiosity, and let these be the uses you make of this doctrine.

CHAP. XII. Of Vocation.

Truth. AND whom he did predestinate, them he also called; not only outwardly, by the preaching of his holy Word, but inwardly also, and effectually by the operation of his holy Spirit, pow­erfully working with the Word, and winning their hearts to cleave u [...]to him inseparably to salvation.

Errours.This is the second link of that golden chain of salvation, that divers Adversa­ries, both of former and latter times, have laboured to break asunder: They are of three sorts. 1. Those that con­demn the outward Ministry of the Word, as vain and unprofitable: So the Anabaptists, Gaspar Swenckfeldius, and his followers, who affirm, That men are called, and faith is given, not by means of the Word, but by illumination, and im­mediate working of the Spirit; and be­ing wholly intent upon Speculations and Revelations, they imagine, that God doth reveal his Will unto them in [Page 65] dreams and visions. By this device many lewd impostours have risen, and abused the world with their lies, as Mahomet and Muncer did; and in the primitive times Simon Magus, Cerinthus, Mon­tanus with their harlots, who, under the name of visions and dreams, did broach and vent their own monstrous dotages. The grossest Errours that are now in Popery, as Purgatory, &c. were first founded and confirmed by visions and dreams; and by the same means the Fa­ther of lyes, and spirit of Errour, hath prevailed so far in the Church, as we see at this day; such strange and monstrous ways men presently fall into; when once they depart from the light of Gods known Word.

2. A second sort there be, that do not indeed condemn the outward Ministry of the Word, but yet esteem very meanly of preaching and expounding the same, thinking and affirming, That bare read­ing the Scriptures to the people is suf­ficient for edifying them unto salvation, and that much or frequent preaching is not only not necessary but hurtful: This opinion was (if it be not still) very cur­rant with many, both Ministers and o­ther [Page 66] people, and was mightily confirm­ed in their minds, not by the connivence only, but also ill example and practise of the Bishops themselves, who, as if preaching were no part of their office, or derogatory to their high dignity, did most of them most shamefully cast it quite off, (though indeed it would have been their greatest glory:) and therefore now God hath justly covered them with shame for it, and poured contempt upon them. 3. The last and worst sort are those enemies of grace, and patrons of freewil, the Pelagians, Papists, Armini­ans, &c. who, to maintain the pride of nature, deny the power of grace, and to make good their former doctrine of free­wil, have brought these seconds into the field: Viz. 1. That the grace of Vo­cation is nothing else but a moral swa­sion or probable inclination of the will, (which the outward preaching of the Word m [...]y effect;) denying the pow­erful operation of the Spirit inwardly working upon the same. 2. That suffi­cient grace to beleeve, and be converted, is offered and given to all in the Gospe [...] preached, and that with a serious inten­tion in God to save all, but the Reason, [Page 67] why one receiveth grace, another recei­veth it not; one believeth, and is con­verted, another is not, is only in mans freewil, in whose power it is to receive and obey, or refuse and resist the offers and operations of grace. 3. That grace when it is gotten may be utterly lost a­gain, faith quite cut off; and the like.

I The outward voyce or preaching of the Word is not of force or efficacy suf­ficient to beget faith in a man, Antidote and turn him unto God, without the inward working, teaching, and calling of the Holy Ghost. But yet for all that, since the word hath been committed to wri­ting, the written Word and preaching thereof, is the only outward and ordina­ry means ordained of God, to beget faith in us, and bring us to the knowledg and obedience of Jesus Christ. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. Acts 10.44. The Holy Ghost fell upon them that heard the Word. And this was the Scripture or written Word; Luke 4.16. Our Savi­our himself took the book of Esaias, and preacht the Scripture. Acts 8.35. Phi­lip preacht the Scripture to the Eunuch. Acts 17.2. Paul reasoned out of the [Page 68] Scriptures. It is evident that all Churches both Jewish and Christian used always to preach and hear the Scriptures for their edification. Nehem. 8.9. Acts 15.26. & 13.15. It is given Timothy as a commendation, that he knew the Scrip­ture, 2 Tim. 3.15. And it is called the Word of Grace. Rom. 10.8. The Word of Faith. Act. 20.32. because it is a means to convey both unto us. In times past indeed God was pleased to make his Will known unto his Servants the Pro­phets, and by them to the people, divers ways, and after divers manners; as by Dreams, Visions, Oracles, Ʋrim and Thummim. But in these last days he hath spoken unto us by his Son, Heb. 1.1. who coming from the bosom of his Fa­ther, hath revealed all his Fathers Will unto us, that now we need no more any new Revelations: and therefore as the Apostle says, 2 Pet. 1.16, 19, 20. We do not follow devised fables, for we have a more sure word of prophecy, whereunto we take heed, even a prophe­cy of the Scripture, or written Word.

II Secondly, We read indeed in times of persecution, that the very children did beget their own Fathers unto Christ, by [Page 69] reading unto them a few plain Chapters out of the New Testament, God giving a blessing thereunto, when better means were not afforded; yet it is evident, that bare reading without preaching is not enough, neither can we expect a bles­sing from God upon one without the o­ther, when he hath afforded the means and liberty of both. The common pra­ctise of all, both Jews and Christians, con­firms it: who were not content with bare reading but Nehem. 8.9. they read in the Law, and gave the sense, causing the people to understand the reading. Acts 13.15. After the reading, they de­sire a Word of Exhortation. And our blessed Saviour, the great Doctor of his Church, after he had read, closed the book, and then preacht, Luke 4.16. For bare reading without preaching or ex­pounding, is as bad to most people as speaking in an unknown tongue, which Saint Paul accounts madness. 1 Cor. 14.23.

III Thirdly, The grace of Vocation is External or Internal; External in the outward preaching of the Gospel; In­ternal in the 1. Illumination, or enligh­tening of the mind with the knowledg [Page 70] of God. 2. Renovation, Regeneration, and Conversion of the heart and will, by changing, turning and winning the same to cleave unto God by Faith. We say then,

I First, That the outward calling with­out the inward, is not sufficient to con­version; the preacher cannot give Faith and repentance, which are the Work of God, John 6.29. and the Gift of God, 2 Tim. 2.25. It is not moral swasion or force of Argument; it is not the enticing words of mans wisdom can change or turn that stony heart that is in the midst of every one of us: it is Gods Work, Ezek. 36.26. called a Creation, Psal. 51.10. and therefore his peculiar work. John 6.44. None can come to me except the Father draw him, saith our Saviour. It is not in the power of mans will, be­ing in bondage to Satan, and the powers of darkness, Col. 1.13. to return and come unto God; but we are called and beleeve, according to the exceeding greatness of his power, and according to the working of his mighty power, Eph. 1.18. And our Faith stands not in mans wisdom, but in the power of God. 1 Cor. 2.5.

II Secondly, This grace of inward Vo­cation and Regeneration, is irresistible, that a man cannot resist the operation of it, because the purpose and power of God is in it. John 6.37. All that the Father gave me shall come unto me: Not that God offers any compulsion or violence to the will, for then it were not will; he draws us indeed, but with cords of love; most sweetly wooing us, and yet so powerfully winning us, after a manner unspeakable, that we cannot re­sist, because we cannot but yield; our nature being changed by his grace, and of unwilling made willing to obey.

III Thirdly, This inward calling is immu­table, because it is according to Gods pur­pose, Rom. 8.28. and that is unchangea­ble. Rom. 11.29. The Gifts and Calling of God are without repentance. And so the Regenerate, those that are effectually called can never fall wholly away again: For Jer. 32.4. God makes an everlasting Covenant with them, and puts his fear in their hearts, that they shall not depart from him.

III Fourthly, This grace of inward Vo­cation is free (otherwise it were not grace) not gotten by any diligence and [Page 72] endeavour, or given for any dignity or worthiness in the person called, but free­ly according to Gods good pleasure: so that the reason why one man receiveth grace, another receiveth it not; one be­leeves, another doth not; one is con­verted, another is not; is not in man that willeth, but in God that worketh and dispenseth his grace according to his own pleasure, opening the heart of one, and not of another. John 3.8. The wind bloweth where it listeth, &c. Even so is every man that is born of the Spirit.

IV Lastly, It is proper and peculiar to Gods Elect. Acts 13.48. and Rom. 8.30. Whom he did predestinate them he also called; and none else. Indeed, ma­ny are called that are not chosen, Mat. 22.14. but none effectually. There is a calling of nature, and a calling of grace; many are called by the voyce of the crea­tures, that never heard the Scriptures; many are invited by the Word, that are not won by the Spirit; have their minds enlightened too, and yet their hearts not opened or renewed. Many are called outwardly, that are not inwardly and ef­fectually: this is peculiar to Gods cho­sen, who are called by his Spirit working [Page 73] in due season; through grace they obey that calling; are freely justified; and at last most certainly glorified. The Elect are still sure of salvation, because the links of this golden chain are so strongly fastened one within another according to Gods unchangeable purpose and in­vincible power, that they can never be broken and undone.

CHAP. XIII. Of Justification.

AND whom he called, Truth. them he al­so Justified; and we are Justifi­ed or accounted righteous in the sight of God, not for any works or worthiness of our own, but for the only merits of Jesus Christ, and by faith in him, our sins being imputed unto him, and his Righteousness unto us.

Adversaries to this Doctrine are the Papists, Errours. with their brethren the Anabap­tists. The Anabaptists teach, That we are not justified by faith alone, but by the cross and affliction. The Papists af­firm, [Page 74] 1. That we are not justified by faith only, but by faith and works toge­ther, and works in their account carry the greatest stroke. 2. That we are ju­stified by faith, not as an Instrument, but as a vertue meriting or deserving, and so tis a part of that Righteousness whereby we are justified before God. 3. That we are justified before God by a Righ­teousness that is inherent in us; infused, not imputed. 4 Osiander imagined, That we are substantially righteous in Christ, as well in Essence as in quality; and that the truly righteous do not ap­prehend Christ by faith, but have him and his Righteousness essentially derived unto them; so that in our Justification God conveying himself into us, maketh us a part of himself: So the Familists say, That every one of their family is Christ, godded with God, and deified. 5. Many Pharisaical Christians there be that think to be justified by civil and ex­ternal Righteousness. 6. And certain Libertines, That taking no care of wel­doing think to be justified by faith alone, or a solitary faith. 7. A world of car­nal people regard neither faith nor works, and yet hope to be saved as well as the best.

This point of Justification, Antidote is the great­est that is in Controversie between us and the Papists, which they quite over­throw, and therewith the whole Gos­pel, burying Christ again, that is risen for our Justification: For if our works before or after Justification do merit grace and life by congruity or condigni­ty, then is Christ in vain, and become of no effect.

To the Adversaries we say; First, I 1. That we are justified without works by faith alone; not that faith is or can be alone without good works, in respect of its Essence; but in the act of Justifi­cation it is alone, as it is an Instrument of Justification. Psalm 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justi­fied, Iob 15.15. What is man that he should be just, or he that is born of a wo­man that he should be righteous. Rom. 3.20. By the works of the Law shall no flesh be justified. Gal. 3.11. And that no man is justified by works, is evident For the just shall live by faith. Rom. 3.28. We conclude then, that a man is ju­stified by faith without works. Good works indeed may justifie us before men [Page 76] as an evidence of our faith, and of this S. Iames speaks, Iames 2.24. Ye see then how by works a man is justified: But before God we are justified only by the perfect Righteousness of Christ, applyed unto us by the hand of faith, wherein our own works have not the least finger.

II Secondly, we are justified by faith, not as the cause, but only as an Instru­ment of our Justification; not as it is a vertue inherent in us, but as it goes forth, and apprehends and applies Christ unto us; not by the merit of faith, but by the merits of Christ applyed by faith; and therefore it is said, Rom. 3.22. The righ­teousness of God is by, faith of Jesus Christ unto all that believe: And v. 24. We are justified through the redemption that is in Iesus Christ. And Phil. 3.9. The righteousness whereby we are ju­stified before God, is called the righte­ousness that is through the Faith of Christ: and the Righteousness by faith; and therefore when it is said we are ju­stified by faith, it notes the use or effect, not the merit or dignity of faith: For 1 Cor. 1.30. Christ is made unto us Righteousness. And 2 Cor. 5.21. We are made the Righteousness of God in him.

III Thirdly, There is a glorifying Righ­teousness in the world to come; In this world a sanctifying & a justifying Righ­teousness; that wherewith we shall be dothed in the world to come, is both perfect and inherent, that wherewith we are sanctified in this life is inherent, but not perfect; that wherewith we are ju­stified is perfect, but not inherent. The Righteousness whereby we are justified before God, is not inherent in us but in Christ; in us, not by inhesion, but im­putation; the Righteousness of Christ, whereby we are justified, is not infused, but imputed to us, and accounted ours: So Rom. 4.5. Abraham was iustified by a Righteousness imputed or account­ed unto him. 2 Cor. 5.21. We are made the Righteousness of God in him; the Righteousness of God, not ours; in him, not in us, August. Enchirid. cap. 41.

Fourthly, When we say we are justi­fied by faith alone, we do not mean a faith that is alone, that is solitary with­out good works, but a living faith, and a working faith; for a dead faith cannot justifie, and a living faith cannot be idle, but worketh by love, Gal. 5.5. We are justified by faith alone, without works; [Page 78] not that works are separated from faith, or can be; but only excluded from the act of Justification.

The parts of our Justification, are, 1. The imputation of Christs righteous­ness. 2. Forgiveness of our sins. The inward moving cause is Gods mercy: the outward is Christs merit. The for­mal cause is the imputation of Christs righteousness; the instrumental faith, and faith without works; whereby works are excluded not from the nature of Faith, but from the act of Justifi­cation.

CHAP. XIV. Of Sanctification.

Truth.WHom he justified, them he also glorified: Our glorification, which shall be finisht and compleated in the life to come, is begun in this life; partly in regard of our condition where­in we are made happy, and partly in re­gard of our nature wherein we are made holy. We are made holy in our nature [Page 79] by the grace of Sanctification, which is the renewing of our whole nature (though not wholy in this life) accord­ing to the image of God in righteousness and true holiness.

Adversaries to this truth were, 1. Errours. Si­mon Magus and his disciples, who gave libertie to all looseness and uncleanness, saying, That sin defiled the body, but not the soul: and they are followed by the Libertines of our age, who scoff at all sanctitie or holiness of living: And if you observe you shall find, that holiness of life is had in great esteem and reve­rence among all sorts and sects, among Papists and the very Turks themselves, after their way; only it is in disgrace a­mong our common Protestants, who usually despise and brand those with o­dious names, who are any way strict and severe in their lives, endevoring to live in the fear of God. 2. Some Ana­baptists, as the Adamites and Familists, say, that they re perfect and pure from all sin, and that there are men living as perfect and pure as Christ was. So the Pelagians and Donatists of old; of latter time [...] a Sect called Fratricelli affirmed, that a man might attain in this life to [Page 80] that perfection, to be without sin; and he that is so, is freed from all subjection to mortal men, and had no more need of prayer, fasting, or such exercis [...]s of piety: Among these Perfectists we rec­kon also the Papists. 3. There be others so contrary to the Papists, who would have justifying righteousness inherent in us, that these will have none at all, af­firming, that Christ is the new creature, and all graces are in Christ as in the sub­ject, none in us; upon which follow many other strange doctrines.

AntidoteNow we are justified by faith through the free grace of God, we ought to fol­low after holiness with the more dili­gence: 1. That we may glorifie Gods name, who hath done so great things for us: 1 Cor. 6.20. Mat. 5.16. 1 Pet. 2.12. Because 2. it is the will of God. 1 Thes. 4.3. Because 3. it is the end of our election: Eph. 1.4. He hath chosen us that we should be holy. 4. It is the end of our Redemption, Luk. 1.74. He hath saved us that we should serve him. 5. It is the end of our calling: 1 Thes. 4.7. God hath called us unto holiness: and Heb. 12.14. Without holiness we shall never see God.

II Secondly, Though we ought to en­deavour and follow after holiness, yet we can never be perfect, or without sin in this life. 1 John 1.8. If we say that we have no sin, we deceive our selves, and the truth is not in us. James 3.2. In many things we offend all. 1 Kings 8.40. There is no man that sinneth not. Prov. 20.9. Who can say I am pure from my sin. Eccles. 7.10. There is not a just man upon earth that doth good, and sinneth not: as is evident by the confessions and examples of holy men of God. Noah, Gen. 9.21. Abraham, Gen. 20.2. Lot, Gen. 19.33. David, 2 Sam. 11. Paul, Rom. 7. and Peter de­nyed his Master Christ, Mat. 26. The Perfectists themselves have enough in themselves to convince them of their folly; as pride, envy, malice, &c. being subject to sickness, death, &c. which are the wages of sin, and therefore they are not without sin.

Object. Our Saviour exhorts us to be perfect as our heavenly Father is perfect. Mat. 5,

Sol. There is a pattern proposed unto us to imitate and follow, not to match e­qual, or overtake, which cannot be: [Page 82] [As] noteth the quality, not equality.

Object. 1 John 3. Whosoever is born of God sinneth not.

Sol. The same Apostle says, If we say we have no sin, we deceive our selves. We sin then, (i.) sins of infirmity: and we do not sin, (i.) we do not fall back in­to the service and dominion of sin final­ly or totally. There is a perfection, 1. Of degrees, and stands opposed to imperfe­ction. 2. Of parts, and stands opposed to hypocrisy. This latter we may have, (i.) be sincere and upright, not the for­mer, (i.) be free from all sin, defect or imperfection. Many men in Scripture are called righteous, just, perfect, not be­cause they were without all vice, but because they had many vertues; Hiero­nym: For otherwise Noah was drunk, David committed Adultery, &c.

III Thirdly, The righteousness whereby we are justified is inherent in Christ for us; that whereby we are sanctified, is inherent in our selves from Christ; that is in us only by imputation; this also by infusion and real Communication; by that we are freed from the guilt, by this from the pollution of sin; that is done al at once, this by degrees. 2 Cor. 4.16. The [Page 83] inward man is renewed day by day. 2 Tim. 1.6. Stir up the grace that is in thee. 2 Pet. 1.6. Add to your faith ver­tue, &c. For if these things be in you, &c. the Righteousness then of Sancti­fication is subjectively in us.

IV Fourthly, Our Sanctification is an e­vidence of our Justification, Rom. 8.1. 1 John 3.10, 14. Gal. 5.24. 2 Cor. 5.17.

V Lastly, God doth see sin in his dearest Saints; as in the example of David; who also confesseth the same, was pu­nisht, and prayed for pardon, 2 Sam. 12.10. Psalm 51. If God did not see sin in him, how did he send Nathan to re­prove him for it; why did he punish him for it? Our Saviour teaches us to pray for pardon of sins. Mat. 6.12. The Apostle 1 John 1. to confess our sins. And Mat. 28. Peter wept bitterly for his sin. We ought to sorrow for sin; and renew our souls dayly by repen­tance.

CHAP. XV. Of the Moral Law.

Truth.CHrist hath delivered us from the ri­gour and curse of the Law, not from all obedience unto it, but that it still remains a rule of life unto us.

Errours. Antinomians or Adversaries to this truth (because it is said, We are not un­der the Law, but under Grace, Rom. 6.14. And that the Law is not made for the righteous. 1 Tim. 1.9.) hold, That the Moral Law ought to be cast quite out of the Church, that we be no more trou­bled, or our Consciences terrified with the preaching thereof, but that we be gently exhorted by the preaching of the Grace of Christ: That the Law and Christ are two contrary things, whereof one cannot abide the other: That it is of no use to a Beleever, no rule for him to walk or examine his life by.

AntidoteChrist is the end of the Law; finis perficiens, not interficiens. August. A consummating, not consuming end; not destroying, but fulfilling the same. [Page 85] So our Saviour himself says, Mat. 5.17, 19. I came not to destroy the Law, or the Prophets, but fulfil. Whosoever therefore shall break the least of these Commandments, and teach men so, &c. Rom. 3.31. Do we then make voyd the Law through Faith? God forbid: yea we establish the Law. 1 Cor. 7.19. Cir­cumcision is nothing, nor uncircumcisi­on, but the keeping the Commandments of God.

We are not under the Law, but un­der Grace; not under the Law as a Ty­rant, but now as a Father; being freed from the curse and rigour of it, not obe­dience unto it; which we yeeld now, not of compulsion or fear, but love, with all cheerfulness and willingness, our hearts being enclined and disposed there­unto by the work of Gods Spirit. 1 Joh. 5.3. This is the love of God that we keep his Commandments, and his Com­mandments are not grievous; and so the Law unto the Regenerate becomes, as it were, Gospel, even a Law of liber­ty. The Use of the Law is two-fold: 1. Civil to punish and restrain sin. 2. Spi­ritual to reveal it. Luther in Galat. In the first regard it is not given to the [Page 86] righteous, because good men are a Law unto themselves, Rom. 2.14. The most proper and principal Use of the Law is to reveal sin, and so the Law is light, not to discover grace and life, (this is the office of the Gospel) but to discover sin and death; therein, as in a glass, we may see our own blindness, &c. For our natures are so corrupt, that we should not know they were corrupt but by the Law. Rom. 7.7. The Law then serves to humble us, and drive us unto Christ; to make us know sin, and so know our selves, and so renounce our selves, and fly unto Christ. And so the Law is our Schoolmaster to bring us unto Christ, Gal. 3. And Christ is the end of the Law for Righteousness to every one that beleeves, Rom. 10. because the end of the Law is perfect Righteousness, which we cannot attain of our selves, but by Christ, who hath fulfilled the same for us. And when the Law hath brought us unto Christ, it goeth no far­ther; the coactive power of it ceaseth but not the directive: it is still a guide and rule of life unto us, which we fol­low, not to seek Righteousness to our selves, but to testify our thankfulness un­to [Page 87] God; we endeavour to keep the Law, not to justify our selves, but to glo­rify God, and edify our neighbour by our good example. And therefore we are still exhorted to do the works of the Law, though we shall not be justified by the same.

CHAP. XVI. Of good works.

ALthough we are justified freely by the Grace of God through the re­demptio [...] that is in Jesus Christ. Rom. 3. Truth. yet we ought still to maintain good works. 1. Out of thankfulness unto God, for so great a benefit, and to glo­rify his name. 2. To assure our selves of the truth of our faith by the fruits thereof. 3. To edify, win and provoke others also by our good example.

Adversaries are, 1. The Papists, Errours. who think good works are meritorious, and so overvalue them. 2 The Libertines that undervalve them, and think they are re­pugnant and contrary unto faith; that [Page 88] understand our liberty that we have in Christ carnally, thinking that now we are freed from all care of good works, and may follow what course we please.

AntidoteThat we ought to follow good works for the Reasons before named, is evident by those places of Scripture. Ephes. 2.10. We are created unto good works that God hath prepared for us, that we should walk in them. Tit. 2.14. Who gave himself for us, that he might puri­fie unto himself a people zealous of good works. 2 Cor. 5.10. Rev. 20.12. We shall be judged at the last day according to our works; therefore look to your works. So 1 Pet. 2.12. 2 Pet. 1.10. 2 Cor. 13.5. Heb. 10.24. 2 Cor. 9.2.3. And our best works have not that wor­thiness in them to deserve at Gods hand; 1. Because they are imperfect. Isai. 64.6, They are a debt that we owe unto God: Luke 17.10. When you have done all you can, or are command­ed to do, say you are unprofitable ser­vants; for we do but our duty: we must do them, to serve, not deserve. 3. If they were perfect, yet they are Gods, not ours. Phil. 2.13. He work­eth in us both the will and the deed. Joh. [Page 89] 15. Without me ye can do nothing. 4. If we ascribe merit to our works, we make the death and merits of Christ either unnecessary or insufficient.

Object. But eternal life is called a reward. Rom. 2.6. Rev. 20.12. et 22.12.

Sol. There is a reward of debt, and a re­ward of grace: it is the Apostles own distinction, Rom. 4.4. Heaven and eter­nal life is a reward of grace, not of debt. God hath made himself a debter to us, not by receiving any thing from us, but by promising all things to us. August. in Psalm 132.2. It is said we shall be rewarded not for, but according to our works; the merit of works is plainly set aside: and when God doth crown our works, he doth but crown his own gifts. August. Enarr. in Psalm 102.3. The Apostle calls the reward of sin wa­ges, because it is of due debt; but eter­nal life he calls a gift, because it is not of debt, but grace. Rom. 6.23. 4. The King­dom of Heaven is called, not the wages of servants, but the inheritance of Saints, or those whom God hath chosen for his children. 5. The good man of the house, (i.) Christ, Mat. 20. payed at night all his labourers equal wages, to shew, that [Page 90] they received a gift of grace, not a re­ward of works.

CHAP. XVII. Of Death and Burial.

Truth.THere is no man living that shal not see death; for our life is but a race that will come to an end; and when we have finisht our course here, our bo­dy shall turn to dust in the earth, and our soul return to God that gave it.

Errours.Enemies to this truth were, 1. The old Hereticks, called Nazarens, affirm­ing, That the soul of man, and the soul of a beast were both of a like nature and substance: from whence sprang up those Hereticks in Arabia the stony, called therefore Arabici, who affirmed, That the soul of man dyes with the body, e­ven as the soul of a bruit beast doth. 2. Others affirmed, That the soul did not dye, but sleep in the grave untill the day of Judgment: Both these Errours are revived at this day by those that af­firm, The whole man is mortal. And [Page 91] books are written of the mortality of the soul. Pope John the 23. was of this opinion, That the soul should not see God till the day of Judgment. 3. Fa­milists say, They ought not to bury the dead, because it is said, let the dead bu­ry the dead. 4. And those are greatly to be blamed, that despise Christian bu­riall, and though not guilty of Heresie, yet of inhumanity, that expose their dead friends undecently or irreverently. 5. The Papists account burial of the dead a meritorious work; borrowing their authority from the book of Tobit.

The Reason why the Arabians were so easily taken with this Errour of the souls mortality, was, because they were, Antidote and are at this day, a very lewd, disso­lute, and theevish people; and this do­ctrine doth fit such peoples turn very well: and the same may be the Reason it is received by many at this day; hap­py were it for them if the soul dye, or if it but sleep till the day of Judgment: it cannot but be a little refreshing to the thoughts of wicked men, that seeing their life so uncertain, yet they shall not go presently into torment. But Eccles. 3.19, 20. is to be understood of the [Page 92] state of the body after death: for, of the soul it is said. v. 21. That the soul of man goes upward, and the soul of a beast goes downward towards the earth. Eccl. 12.7. The dust shall return to the earth as it was, and the Spirit shall return to God that gave it. Acts 7.59. Lord Je­sus receive my Spirit. Luk. 23.43. This day shalt thou be with me in Paradise. That answer of our Saviour to the Sad­ducees Mat 22.32. puts the Adversary to silence; for God is not the God of the dead, but of the living. Lastly, The ex­ceeding joys and hopes of good men, and the fears and terrours of wicked men at their departures; are sufficient Arguments, that the soul sleeps not, but goes presently to a place of joy or sor­row whereof the soul hath some secret inklings, instinct, or divine assurance, and whereunto those hopes and fears seem to invite or usher it.

II Secondly, After the departure of the soul, the body ought to be carryed to the grave, and layed up in decent burial, if not out of any regard to the party de­ceased, yet out of reverence to the com­mon nature of mankind, or of pure shame of that frailty, weakness, and de­formity [Page 93] that our selves are subject to. The holy Patriarks, and all Gods peo­ple of old were very careful of their Se­pulchers, or burying places, as you may read; and the Jews used many Cere­monies of comliness at their burials; not out of any superstition, but in a godly consideration of the Resurrection, in the hope whereof those Ceremonies did seem to confirm them; and as that do­ctrine grew clearer, so these Ceremonies grew fewer; as Tabitha, her body was only washed. Acts 9.37. And there­fore we condemn those numerous, su­perstitious, and impious Ceremonies u­sed by the Papists at their burials; but yet still we should consider, that the dead bodies of our godly and Christian friends are precious things, and were the Members of Christ, Temples of the Holy Ghost, and shall at the last day be raised again, and made like unto Christs glori­ous body, in hope whereof in mean space we should lay them up, with de­cency and reverence: It is no matter to the dead; but 1. It is an honor done to the common nature of mankind. 2. A comfort to surviving friends. 3. Many ways useful to all that are present.

CHAP. XVIII. Of the Resurrection,

Truth.ALthough our bodies when we are dead shall be turned to dust and ashes; yet at the last day they shall be raised again, and be united to our souls, and both together be taken into everla­sting joy, or depart into everlasting sor­row.

Errours.The first adversaries that we read of were the Sadduces, who denyed the Re­surrection, but were put to silence by our Saviour, Mat. 21. afterwards Hy­meneus and Philetus, whose words eate like a canker, 2 Tim. 2.17. Then Simon Magus, Menander, and their followers. At this day the Familists and other fana­ticks, will understand no resurrection, but a rising from sin: or that the resur­rection spoken of at the last day, is not to be understood literally of the body naturall, but mystically of a certain spi­rituall body, that all the Saints shall be gathered into, and that the body of flesh shall be annihilated and for ever brought [Page 95] to nothing. 3. The Manichees imagined a certain Pythagorean transmigration of souls out of one body into another: and 4. The Anabaptists imagine, we shall rise again, but with other new bodies, not the same that now we have.

But 1 Cor. 15.19, 30, 32. Antidote If in this life onely we have hope in Christ, we are of all men most miserable; why, stand we in jeopardie every houre? If the dead rise not, let us eate and drink, for to mor­row we shal dye: but be not deceived, for, Joh. 5.28. The hour shal come, that all that be in the grave shal hear his voyce, 1 Cor. 15.52. For the trum­pet shall sound and the dead shal be rai­sed, Revel. 20.13. The Sea shal deliver up the dead that are in it, death and the grave shal deliver up the dead that are in them, 2 Cor. 5.10. For we must al appear before the tribunal of Christ, that every one may receive the things done in his body. Job. 19.26. Though after my skin wormes consume this bo­die, yet shal I see God in my flesh, whom I my self shal see, and mine eyes shal be­hold and none others for me.

CHAP. XIX. Of Glorification in Heaven.

Truth.ANd whom he Justified them he al­so glorified; after the resurrection, and the last Judgement is past, the Saints or chosen of God, shal go with Christ in triumph into heaven, and there reign with him for ever.

Errours. Cerinthus of old taught, which he said he received by Revelation from Angels, That Christ should reign after the resur­rection 1000 yeares, upon earth, where the Saints should enjoy all pleasures of the flesh. This doctrine that false Pro­phet Mahomet embraced, and put in his Alchoran, and is greedily embraced not onely of his followers, but also of the Anabaptists and other among us, who expect such a temporary kingdome wherein the godly shal reign alone and inherit the earth, after that the wicked be all destroyed. The Familists say, The joyes of heaven are here in this world, &c.

But 1 Thess. 4.17. Antidote The Lord shal de­scend from heaven (to what place? to the earth? no; but) then we that are alive shal be caught up together with them, in the clouds, to meet the Lord in the ayre, and so shal we ever be with the Lord. 2 Cor. 5.1. When this earth­ly Tabernacle is dissolved (i.) when we dye, our next building or habitation to dwell in, is eternal in the heavens. 1 Pet. 1.4. The inheritance of the Saints is reserved in heaven for them. where, 2 Tim. 4.8. a Crown is laid up for them, and 2 Cor. 2.9. things prepa­red for them that the heart of man can­not conceive. But Phil. 3.20. their vile body shal be made like the glorious body of Christ. Dan. 12.3. They shall shine as stars for ever and ever, Revel. 22.5. the Saints shal raign in heaven for ever and ever; as for those 2000 years Rev. 20. they are to be understood of the con­dition of the Saints in this present world, when Satan was bound 1000 years that he could not deceive the Nations.

CHAP. XX. Of Hell.

Truth.BUt the Reprobates, wicked and un­god [...]y men after they have recei­ved their fearfull doome, shal go into the everlasting torment of hell fire, pre­pared for the devil and his Angels.

There be some that say there is neither Devill nor hell: Errours. no Devil or evill spirit but a mans own vile affections: nor hel, but a mans own evill conscience. 2. O­thers say there is a hell, but not till the day of Judgement. 3. Others, that hell tormen [...]s are not everlasting, but that the damned and devils themselves shall be saved at last: as a Sect of old cal­led therefore Liberatores sayd; or as many as in hell call for mercy, say the Turks.

AntidoteBut, 2 Pet. 2.4. The Angels which fel at the beginning were cast down in­to Hel, and delivered into chains of darknesse, Jude 6. Everlasting chains, where, 2 Thess. 1.9. Their destruction shal be everlasting, Mar. 9.44. Their [Page 99] worm never dyes, their fire never is quenched, Revel. 20.10. Are tormented day and night for ever and ever: there were devils then and a hel from the be­ginning; into which, with the Devill and his Angels, the reprobates, all wicked men are cast, Mat. 25.41. not for a time but for ever: for out of hell there is no Redemption, Luc. 16.26. betwixt that and heaven there is a great gulf fixt, so that th [...]re is no passing between, Deut. 32.29. Oh that men were wise! then they would understand this, they would consider their latter end.

CHAP. XXI. Of Purgatory.

THere is no other third or middle place between Heaven and Hell, Truth. whereunto the souls departed do go: And therefore the doctrine of Purgatory with all its appendices, as pardons, pray­ers for the dead, &c. are not only fond vain and unwarrantable, but heathenish also, & blasphemous.

Errours.This was a device of the old Heathens; was received among Christians, first by Simon Magus, Montanus, and other leud Hereticks, and is now embraced by none but the Roman Church, through the covetousness and filthy lucre of their Clergy, because it fils not only the Popes coffers, but also the private purse of e­very mass Priest. The place they say is next unto hell: the pains of it are all one with hell fire, though some mitigate the matter: But King Henry the fourth of France, resolved this doubt best of any. The time it lasts, is till the day of Judg­ment, at utmost, no longer; and yet if surviving friends wil pay, the Priest pray, or the Pope but say the word, they may be released at any time sooner. It was in­vented for the purging of souls departed, which had not fully fatisfied in this life.

AntidoteBut as there be but two sorts of men in this world, so there are but two pla­ces prepared for them in the world to come; and as there are but two places, so there are but two ways and gates that lead unto those two places. Whereof you read, Mat. 7.13, 14. If there were a third place, certainly our Saviour, who came to teach, and afterwards sent his [Page 101] Spirit to lead us in the way of all truth, would have shewed us the way to that place too. But seeing the Papists them­selves could never yet agree about the place where, the pains what, or the time how long it shall last; and that the in­fallible Doctour of the Porphyry Chair cannot resolve it, nor will of his charity release them without money, as they say he can for money; we leave it as a hea­thenish and sottish invention: and if there be no purgatory, then pardons, and prayers for the dead are of no use; and howsoever the pardons of a sinful man, or the man of sin cannot be of any value. An Irish Gentleman, and a Papist, being upon a former agreement to pay a certain sum of money to a Priest for Masses said, for delivering his fathers soul out of pur­gatory; brought the money and laid it down: But quoth he to the Priest, be ye sure now that my fathers soul is clear out? Yes, I'le warrant you quoth the Priest: Nay then quoth the Gentleman, by my troth I have even done a childs part; if he be out, let him take heed how he comes there again; and so putting up his money gave the Priest the baffle, Countermining one cheat with another. [Page 102] If all Papists would serve their Priests so, and Pope too, it would prove the best Antidote against this Heresie: For mo­ney is the fuel that feeds this fire, (if it be fire, and not water, as some learned Papists have doubted it is.)

CHAP. XXII. Of Images.

Truth.THe worship of Images, Reliques, the Cross, &c. are not only vain, unwarrantable, and contrary to Gods Word, but also heathenish and abomi­nable Idolatry.

Errours.The Papists, not only erect and adore Images themselves, but also accurse and condemn as Hereticks to the fire, yea to hell fire all those that will not do the like. 2. The Pseudo-Lutherans retain Images in their Churches, esteeming them not onely as Ornaments, but also as lay-mens books, to edifie, admonish, and put them in mind of some heavenly things, but yet allow them not to be worshipped; do­ing herein like the Turks, who in the [Page 103] sack of Constantinople, seeing the Temple of Saint Sophia, a goodly structure, and the marble pillars enameled and filleted with the pictures of Saints, were loth to deface such goodly pieces, though I­mages are contrary to their Law, and Religion, but only put out their eyes. Images were creeping in apace here in England; and I saw once the assump­tion of our Lady wrought upon the Communion Table, or Altar cloth, as it was called, in a Church held in Commen­dam, by Bishop Goodman of Glocester, which I note above all other, because it is a fabulous legend that the Papists themselves scarce admit.

The old heathen Romans for a long time had no Images, Antidote accounting it sacri­ledg to present heavenly things by earth­ly forms; seeing we cannot possibly any way attain unto the knowledg of God, but in mind and understanding. Plut. in Vita Numae. The Turks have none; nor the Jews, as contrary to Gods Law. The ancient Christians would not suffer an Image so much as in the Church-porch, so jealous they were of Idolatry stealing in. The Papists think they quit them­selves of Idolatry, when they say they [Page 104] worship not the Image, but the Saint or diety in the Image: But the same excuse is made by Plutarch for the heathen I­dolaters, who were none of them so sottish to take the Images of wood and stone for Gods able to help them. God forbad not only graven Images to be worshipt, but also himself to be wor­shipt in the Image. If we make an I­mage of the true God to worship, then we fall either 1. into Idolatry by wor­shipping the Image, or 2. Errour and Heresie by ascribing to God a bodily shape, which he hath not. Abulensis in Deut. cap. 4.

The Images of Saints are not to be worshipt, because the Saints themselves are not to be worshipt. The worship of Angels is expresly forbidden, Col. 2.18. and the Angels themselves forbid it, Rev. 19.10. & 22.9. with this Reason, be­cause they are our brethren, and fellow servants: Much less the Sains, whose greatest honor is to be but as the Angels. Mat. And the liveliest picture of Christ is in the Scriptures, there he is painted before our eyes, Gal. 3.1. A man may look upon a Crucifix as long as he lives, and never the wiser, never the holier. [Page 105] In the Bible you have a speaking picture of Christ; in a distressed brother, a li­ving Crucifix; in the holy Supper, a more lively Image of his death & passion, then any painter can devise, and shew us those holy Mysteries that a picture can never do.

Images, though not worshipped, yet are not useful but hurtful, in the place of Gods Worship; the picture of Christ is so far from putting us in mind of him, that it draws our minds from him, ty­ing our imagination to a corporal ob­ject. Few pray before an Image, but they pray likewise unto it, a secret be­lief stealing into their minds, that when they look upon it they think it hears them. August. Enarrat. in Psalm 113. And therefore another says, it is Diaboli­cae deceptionis inventum, one of the Di­vels Arch-cheats.

CHAP. XXIII. Of the Church.

Truth.THe Church is the body of Christ, or the Church is the whole com­pany of Gods Elect called and gathered by his holy Word and Spirit out of all mankinde from the beginning to the end of the world, into one fellowship with Christ, and communion one with ano­ther. And although many are called and but few chosen, many are joyned unto the Church that are not united unto Christ, hold outward communion with the Saints that have no inward fellow­ship with the Son of God, yet we are in charity to account all those for mem­bers of the true Church, that are out­wardly called, and accordingly make pro­fession of the true Faith, until the Lord the searcher of all hearts, who alone knoweth who are his, do make the truth appear, as he shall do at the great day of his appearing.

Errours.Adversaries to this truth are; 1. Those that say, there is no true Church upon [Page 107] earth, as the Seekers do. 2. Those that would have the visible Church to be voyd of sin and sinners, as the Anabap­tists, Familists, Brownists, and all Se­paratists. 3. That will have the true Catholick Church to be a mixt company of good and bad together, as the Papists do. 4. The same Papists to the great contumely and reproach of Christ ad­vance their Pope to be head of the Church. 5. To uphold their Antichri­stian Synagogue, among many other they maintain three special errours that are the very props and pillars of the same: sc. That the Church cannot err: That the Church is alwayes visible: That the Word and Sacraments are not proper marks of the true Church. 6. The Anabaptists abuse the communion of Saints in the Church, to bring in a com­munity of goods in the civil state, and make all things common.

The word, Church, Antidote Chyrch or Kirch we borrow of the Duch, among whom it is commonly taken for Gotteshause, Gods house or the place of divine wor­ship. It seems to come of [...] or by contraction of [...] the Lords or the Lords house; the material temple is [Page 108] Gods house: Joh. 2.16. Matth. 23.21. and so are the Saints too: 1 Pet. 2.5. Eph. 2.22. But the word that properly signi­fies the congregation or assembly of the Saints, and is so often in the New Testa­ment translated [Church] is Ecclesia, and this also is applied by S. Paul to the place of divine worship or meeting place: 1 Cor. 11.18, 22. The name of Church then is not so peculiar to the Saints, but that it belongs also to the place of their publick meeting, and therefore they are much to blame, that make such a needless ado about the word, in derision calling our Churches Steeplehouses &c.

But taking the word only for the as­sembly or company of the faithful, we affirm,

I First, That there is, and ever hath been a Church upon earth; the Church conti­nued from Adam in Abel, Seth, Enoch, Noah, and their families, till Abraham; In his posterity to Christ; and then the walls of the Church were enlarged by pulling down the partition wall, and calling in the Gentiles: Matth. 28.19. Acts 2.47. Revel. 2. & 3. Churches were gathered and confirmed by the A­postles; [Page 109] men set apart for the work of the Ministry; Acts 11. & 13. and those [...]lso had authority given them to sepa­ [...]ate and ordain others also to the same work: Tit. 1.5. and so to continue successively in all ages, as it hath done to this day. And now where the same Gospel is truly preached, the same Sa­craments duly administred, Beleevers professing the same Faith, and submit­ting to the same ordinances, as at this day are in England, Scotland &c. there is a true Church of Christ as was in the Apostles times.

II Secondly, The true Catholick Church is the company of Gods Elect only; whereof it is said, that Christ gave him­self for it, Eph. 5.25. This is the Church of the first born, who are written in hea­ven, Heb. 12.22. The body of Christ, Col. 1.18. The houshold of God, Eph. 2.23, In which is no condemnation, and out of which is no salvation: and of this Church, hypocrites or wicked men are not members; for what fellowship hath Christ with Belial? 2 Cor. 6.16. This Church is both invisible and invin­cible; the gates of hell shall not prevail against it, Mat. 16.

III Thirdly, many are in the Church that are not of it: outwardly called not in­wardly: from whence ariseth that di­stinction of the visible and invisible Church: The invisible are the Elect only, so called, because their faith whereby, and the body whereinto they are incor­porate are both invisible. The visible Church is the whole company of those that joyn in one outward league and profession: The ground of this distin­ction is laid by our Saviour, Mat. 20 16 and hereunto belongs that parable of the tares, Mat. 13. whereby we are warn­ed, that although tares may grow, (i.) wicked men or hypocrites may live in a visible Church, yet not to condemn it, or separate our selves as the manner of some is, lest we forsake and condemn a com­pany of Gods chosen, but to esteem it for all that as a true Church, for the bet­ter or more principal part, (i.) the Elect that are in it; even as S. Paul calls the Church of Corinth a Church of God, though there were Hereticks, Fornica­tors and incestuous persons among them.

IV Fourthly, As the Church is the body of Christ, so Christ is the head of the Church, Col. 1.18. Eph. 5.23. And there [Page 111] can be none other, because none else can give life, sense and motion to that body: and so the Pope cannot be head of the Church: Not a temporal or secular head, because the kingdom of Christ, that is, his Church, is not of this world: Not a spiritual head, because he cannot give spiritual life and grace: Nor a ministerial head, because he cannot mi­nister the Word and Sacraments to all Churches in the world, neither doth it to his own pastoral charge; and there can be no other reason why he should be called a ministerial head, but for this ministry. He cannot be the L [...]eutenant General or Vicar of Christ: for a Lieu­tenant supposeth the absence of him whose place he holdeth: but Christ is always present with his Church himself; and so there is no room for the Popes Vicarage.

V Fifthly, The Churches of Asia and Judea, who are now faln and become no Churches, are sufficient witnesses to this truth, that no Church on earth is priviledged or freed from errour. Not the Church of Rome; specially being guided by such a head as the Pope is, who being but a man, may err; that man [Page 112] of sin, and cannot but err: most of their Popes for many hundred of years have erred, both in matter of Faith and man­ners; their own Histories testifie that they have been Negromancers, Con­juers, Blasphemers, Hereticks, Athiests, Adulterers, Murderers, incestuous per­sons, &c. They have done and do sti [...] deny Christ, persecute his Church, con­demn his truth, deride his Gospel, tu [...] his holy ordinances into ridiculou [...] Mock-shews: and therefore the Churc [...] of Rome can no longer juggle and hide her abominable errours under the pre­tended infallibility of such a miscrea [...] 2. Although Christ hath and ever had [...] Church visible upon earth, some com­panies of Beleevers making profession of the same common Faith, yet it hat [...] and may come to pass, that either through the infirmity of some that can­not discern it, the malice of others that will not acknowledge it, or throug [...] persecution being driven into corners, the Church may lie hidden as it did i [...] the days of Elias, 1 King. 19.10. th [...] it may not be visible to every eye: [...] the Papists ask then, where was the tru [...] Church before Luther and Calvin, [...] [Page 113] the Roman Church were not it? We answer, it was in the wilderness; and yet in those darkest times of Popery, it was not so over-shadowed, but that the very flames of persecution did discover what and where it was, plainly discern­ing the true sheep of Christ from those hellish wolves. 3. The marks or notes of the true Church, are the same whereby it was at first called and gathered, sc. the preaching of the Word and administrati­on of the Sacraments: those 15. substi­tuted in their place by the Romanists, are uncertain, and may most of them a­gree with a Synagogue of Satan, as well as a Church of Christ, as Antiquity, Multitude, Miracles, &c. For that old Serpent had a Synagogue from the be­ginning: and the primitive Church was a true Church though not ancient: Christs Church is a little flock; and Antichrist come shal with lying wonders &c.

VI Sixthly, The Church is a spiritual Commonwealth, and the communion of Saints is spiritual, not temporal, in le­velling the mounds of private possessions and laying all things common.

Object. It is said, Act. 4.32. they had all things in common.

Sol. It is answered Act. 5.4. whiles it remained was it not thine own? and after it was sold, was it not in thine own power? The community spoken of was only of things dedicated to the Churches treasury for relief of poor brethren, there remaining still something to a man that was proper to himself, and a liber­ty to retain what part he pleased, as is plain. For otherwise, if all things were common, to what purpose are we ex­horted to liberality? What need Paul work with his own hands? or how could he be burthensom to any one, if all things were common?

Lastly, Though the Church be but one, as there is but one Faith &c. yet it is distinguished into Catholick or Uni­versal and Particular: The Catholick so called, because it comprehends the faith­ful of all times and places: the particu­lar named according to the place where that part is seated. The Roman Church then is unduly called Catholick, because it is a particular Heretical Church, nei­ther universal nor orthodox: Those are mistaken and to blame that call the Pa­pists Catholicks, because they profess not the Catholick faith, or faith of the [Page 115] Catholick Church: neither is their Re­ligion the old Religion, but new and up­start, being a fardel of late humane in­ventions, not at all to be found in any sacred Record.

CHAP. XXIV. Of the Sacraments.

THe Sacraments are holy and visible signes and seals ordained of God, Truth. the more fully to declare and assure unto us the promise of the Gospel. The Sa­craments of the New Testament are only two, Baptism and the Lords Supper.

Adversaries are, 1. Errours. Those Hereticks both old and new that deny all Sacra­ments, saying they are of no use in the Church. 2. The Anabaptists think, there is no other use or end of the Sacra­ments, but only to serve as badges of our Christian Profession. 3. The Papists say the Sacraments confer grace by ver­tue of the work done. And 4. That there are seven Sacraments of the New Testament; and hold them accursed that [Page 116] say there are fewer, or that they are not all truly and properly Sacraments ordai­ned by Christ.

AntidoteAlthough the name of Sacrament be not to be found in the Scriptures, yet we find Mystery there, a word of the same signification; and the things them­selves were ordained by Christ in the Scriptures: Math. 28.19. Go teach all nations baptizing them &c. Luk. 22.19, 20. He took bread &c. and after sup­per took the cup &c. saying, Do this in remembrance of me. And God hath ordained the Sacraments, not to be bare signes, but seals also and pledges to assure us of the promises made in his Word; and so the Apostle Rom. 4.11. calls cir­cumcision, a seal of the righteousness of faith: Not as if the Sacrament gives strength to the promise as weak of it self, but as a seal confirms and assures it to us.

II Secondly, Although the Sacraments do not confer grace, yet they are a means to convey it unto us; for being sensible elements that may be seen, felt and tast­ed, every sence is a pipe or conduit, as it were, to draw and convey from the outward element, the thing thereby sig­nified [Page 117] to the inward understanding. Yet this is done, not by vertue of the work done, or by uttering certain words, but by the vertue of Gods ordinance and power of the holy Ghost working with the same. If the Sacraments did contain grace essentially within them, as Medi­cine in a box, then indeed it might fol­low, that by the outward work done grace should be conferred; but we see the contrary; That invisible sanctifica­tion hath been without the visible signs: and again the visible signes have been given without true sanctification, Aug. in Levit. qu. 84. as we see in the exam­ples of Cornelius the Centurion and Si­mon Magus. And therefore also though the Sacraments cannot be despised or neglected (being Gods ordinances) without great impiety and unthankful­ness towards him, who by them hath so tenderly provided for our weakness, yet they are not so absolutely necessary to salvation, that without them it is im­possible to be saved; for God is above his ordinances, and can save us without them. It is not the want but contempt of the Sacraments that is dangerous and damnable: Bernard.

III Lastly, There are but two Sacraments only of the New Testament; Baptism and the Lords Supper; we read of no more ordained by Christ, who only hath power to ordain Sacraments; and this was done in regard of our weakness that we should not be over-burthened. Some few signes for many were delivered unto us, and the same in doing most easie; in understanding most holy; in observing most pure, as are Baptism and the Lords Supper: August. lib. de Doct. Christ. c. 9. And therefore those five other Sa­craments reckoned by the Church of Rome are not Sacraments of the New Testament, neither have any Warrant in Gods Word. For, 1. Penance and Ma­trimony cannot be Sacraments of the New Testament, because they were in being and as necessary both before and under the Law as now they are. 2. The use of Matrimony belongs to Heathens as well as Christians. 3. The Papists con­tradict themselves, for they accurse those that shall say the Sacraments are not ne­cessary to salvation: Concil. Trident. Sess. 7. Can. 4. and yet debar their Priests from Matrimony, which they ac­count one of those Sacraments; and so [Page 119] highly extol single life in all, as if there were no other way to heaven for any. They say the Sacraments confer grace, and yet deny Matrimony to their Priests, and so deprive them of that grace that Matrimony might confer upon them, and so keep them honest.

CHAP. XXV. Of Baptism.

BAptism is the Sacrament of admissi­on or entrance into the Church, Truth. wherein by the outward washing or sprinkling of the body with water, the inward cleansing of the soul from sin, thorough the sprinkling of the blood of Jesus Christ, and washing of the Holy Ghost is signed and sealed unto us. The Baptism of Infants is in any wise to be retained in the Church as most agreeable with the institution of Christ.

Adversaries; 1. Errours. Some explode Bap­tism quite out of the Church, as some Hereticks of old, and now adays do. 2. Others allow it to folk of riper years, [Page 120] but deny it to children, as the Pelagians did and Anabaptists do, and both upon the same ground; some of them say it is an horrible abomination. 3. Some esteem of Baptism as a thing indifferent. 4. The Papists say it is absolutely necessary to salvation, that children dying without it are not saved. 5. Lastly, the same Papists also abuse and adulterate this holy ordi­nance, adding to the element of water, salt, spittle, oyl, &c. using tapers, exor­cisms and other silly ceremonies, in num­ber as they reckon 22. and also prophane the same in applying it to things without reason and life, as bells, banners, swords and daggers, and that to bloody ends, &c.

AntidoteThat Baptism was ordained & comman­ded by our blessed Savior is expresly men­tioned Mat. 29.19. whereunto is annexed a promise of salvation, Mark 16.16. And therefore it [...]s not a thing indifferent, be­cause it is an ordinance of Christ, nor yet absolutely necessary to salvation, as hath been said before. Baptism is called the lavacre of regeneration, Tit. 3.5. and Joh. 3.5. it is said, Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. [Page 121] not that any part of our Regeneration is ascribed to water, but only by water the office of the Holy Ghost is declared; as also by fire, Mat. 3.11. which some mistaking, did brand their children with a hot iron. Though the outward wash­ing of water then be not the very wash­ing away of sin, yet it is so called, the sign borrowing the name of the thing signified, for the more forcible perswasi­on of our hearts, and stronger confirma­tion of our Faith, that our eyes are not fed with bare signs, but presented with the thing it self, and that our sins are as certainly done away by the blood of Christ, as our bodies are cleansed by the washing of water.

To let pass those ridiculous toies of salt, spittle and other stuff used by the Papists: the main difference at this day among us is concerning circumstance of time. The Pelagians and Anabap­tists deny Infant-baptism, and both up­on the same ground. With this Errour of the Anabaptists, many godly people are entangled, that are free enough from the rest of that pestilent Sect. Their Reasons are, 1. Because there is neither precept nor example for it. 2. Infants do [Page 122] not beleeve, but it is sayed. Acts 8.37. If thou beleevest, thou mayst be bapti­zed. Answ. It is answered: To the first, That there is both precept and example for Infant-baptism: the precept is Mat. 28.19. the examples are Acts 16.15, 33. & 1 Cor. 1.16. where Infants are included as part of the nations and housholds: and although there be no express com­mand for baptizing Infants, yet seeing also there is no express exception, they must be baptized, or else those general precepts and examples, including all, both Infants as well as men, are not follow­ed and observed. And if it be sufficient Reason against Infant-baptism, that there is no express precept or example for it, then let the Anabaptists them­selves for shame leave off that shameful stripping and dipping their proselytes, or else shew me where they have any ex­press command or example for it. Object. Se­condly, They that do not beleeve must not be baptized: but Infants do not be­leeve; Ergo. Whosoever doth not labor shall not eat. 2 Thes. 3.10. But Infants cannot labour; Ergo. Answ. Both these Argu­ments are somewhat alike, and neither good, because that is drawn to Infants, [Page 123] which belongs only to men of years. And indeed this latter is the better of the two, because it hath an express text for con­firmation, which the other hath not. But to remove that rub of the Anabaptists out of the way, concerning the Faith of Infants: We say, 1. That they have reasonable souls, faculties of understand­ing and will, which are the seat of Faith, and the weakness of the Organs cannot hinder the power of the Holy Ghost to work Faith in them, if he please. 2. With­out Faith there is no salvation; if Infants then have not Faith, the Anabaptists must shew some other way of salvation besides Faith in Christ, or else conclude, that all Infants dying are damned; but yet I hope they will not pass this cruel sentence upon them, unless they provide a Limbus, or place of ease for them, as the Papists do. 3. Circumcision is the seal of the Righteousness of Faith, Rom. 4.11. And yet it was administred to Infants: Infants therefore ought to be baptized; and as good reason there is to baptise as there was to circumcise them. 4. We have many presidents of children that were regenerate and sanctified; as of Jeremiah, John Baptist, &c. who were [Page 124] filled with the Holy Ghost from the womb: and if children have the Holy Ghost, then they may be baptized. Act. 10.47. Can any man forbid water, that these should be baptized who have re­ceived the Holy Ghost as well as we? 5. Our Saviour himself testifieth in ex­press words, That Infants beleeve in him, Mat. 18.6, And that babes and sucklings confess him, and bear witness unto his name. Mat. 21.16. And did grace them with many favours, own them for the children of God, taking them in his arms, laying his hands upon them, and blessing them, saying, That to them belongs the Kingdom of God: Who then shall be so bold or impious to refuse and reject those that our Saviour himself received and embraced so loving­ly, giving such gracious testimoneis of them? with whom God entered into Covenant, as well as with their parents. Gen. 17.7. And unto whom the promi­ses of God were made, as well as unto them? Acts 2.39.

But (say the Anabaptists) how shal we know that children believe? And (saith one) If I had a certificate from God, that a child believes, I would not [Page 125] stick at his Baptisme: Let them tell us, what infallible certificate they have for men of riper years? And whe­ther they do not plunge more hypocrites and unbelievers in their flouds, then we sprinkle at our fonts, is a question to be made. But the Anabaptists contradict themselves, crossing one Argument with another, overthrowing their own grounds, and destroying the foundation that themselves have layd. As for their stripping, it is against common honesty and modesty; and that dipping is not necessary to be used, is clear by their own Argument, because they have no where one express word of command or war­rant for it: And also, the blood of Christ is called the blood of sprinkling, Heb. 12.24. And as it was typified under the Law by divers sprinklings, so it is exprest under the Gospel by sprinkling as well as dipping.

CHAP. XXVI. Of the Lords Supper.

Truth.THE Lords Supper is the Sacrament of Preservation in the Church; wherein by the signs of bread and wine, are signified, sealed, and exhibited to every faithful receiver, the body and blood of Christ, for his spiritual nourishment and continual growth in him unto life ever­lasting.

Adversaries of old were many, that did either despise and refuse this holy Sa­crament, or abuse or prophane it, either mingling, adding, or altering and change­ing the Elements, and substituting others in their places. But to let them pass, at this day the principal Errours Errours. are these three.

AntidoteThe first is of Transubstantiation, and that holdeth, that after the words of Consecration, and by vertue of the same, there is a conversion or turning of the bread and wine into the body and blood of Christ, so that the very true and natu­ral body of Christ is corporally present [Page 127] and carnally eaten in the Sacrament, the substance of bread and wine being va­nisht away, nothing remaining thereof, but only the outward accidents to serve the senses. The first occasion of this he­resie seems to be given by the Caper­naites, John 6.52. but was confirmed un­der this title by the Councel of Lateran, called against Berengarius in the yeare 1215; and this is now the opinion of the Papists, followed with many Blasphe­mies, Idolatries, and ridiculous Mumme­ries.

The second is of Consubstantiation, invented by some, who, to shun the ab­surdities of the former opinion fell into worse, affirming, That the substance of bread and wine, and of the body and blood of Christ, are joyntly, or both to­gether, bodily present, and eaten in the Sacrament; the body of Christ being in, with, and under the bread. The first Author of this opinion, and the time when it began is uncertainly reported; and although it were long before Luther, yet it was taken up in haste by him about the year 1525. is still maintained by his followers, and gave occasion to conti­nue that bowing and cringing that was [Page 128] lately used to the Communion Table.

The third is of bare figure, and only signification, affirming, That in the Sa­crament there is nothing but bread and wine, bare signs, and no other presence of Christs body but only in figure and sig­nification; so that the faithful receive nothing but naked and bare signs. The foundation of this Errour was layd a­bout four hundred years after Christ, by some Hereticks, that came as short of this mystery, as the Capernaites went too far, making no account of this Sa­crament, saying, that it did neither good nor hurt. This Errour was set on foot again by Carolostadius, a rash-brained man, about the year 1524. and is now followed by the Anabaptists.

AntidoteThe doctrin of our Church Art. 28. is the same that the Apostle delivers, 1 Cor. 10.16. To all the three Adversaries together we say; If there be nothing in the Sa­crament but bare signs, why doth our Saviour say of the elements, This is my body, and this is my blood? And S. Paul, The bread which we break is the com­munion of the body of Christ. If his body and blood be not there at all? And if his body and blood be there corporally [Page 129] and carnally, present, even whole Christ, why then doth our Saviour say, Do this in remembrance of me? And St. Paul, Ye shew forth the Lords death till he come? 1 Cor. 10. And St. Peter, That the heavens shall receive him to the end of the world. Acts 3.21. Refusing then and denying, both Transubstantiation, and Consubstantiation, as more then our Saviour intended in these words (This is my body, &c.) And also bare signifi­cation as a great deal less; we admit and acknowledg Transmutation, or a change, and that great and marvellous, in the use of the Elements; not in sub­stance, but in vertue, power and operati­on. The sanctified signs are, in substance, creatures; in signification, mysteries; in operation, the things themselves, whose names they bear; the change is in their operation and use, and therefore also in their names: For Christ hath honoured the Symboles with the names, or appel­lation of his body and blood, not change­ing their nature, but adding grace unto nature. Theodoret in Dial.

In the Sacrament then, there must needs be more then bare signs, or naked Elements, for how should earthly bread [Page 130] be an Instrument of heavenly grace and life to quicken and strengthen the soul, but by some great and marvellous change? which change is not in the sub­stance of the creatures, but in their vertue, power and operation; and such vertue, power and operation could not be, un­less the very body and blood of Christ were truly present, truly given, and truly received in the Sacrament: And yet the body and blood of Christ is not present, given or received corporally and carnally; the bread and wine being turned into the body and blood of Christ, as the Papists affirm: For, 1. It is contrary to the Scripture, 1 Cor. 11.28. Where after consecration they are called bread and wine. 2. It overthrows the nature of a Sacrament, for where is no Element, there can be no Sacrament. 3. It is con­trary to nature it self, that an accident should be without its subject. 4. Ex­perience dayly shews, that the Elements by continuance corrupt, by eating nou­rish the body, go down into the belly, &c. which cannot be said of accidents, or of the body and blood of Christ. 5. A carnal eating is unavailable to salvation, (by the Papists own confession) unless [Page 131] it be done by Faith; but receiving by Faith without carnal eating is available. Concil. Trident. Sess. 13. c. 8. et Cat. Rom. Why then is it contended for? Lastly, It is contrary to their own Canon taken out of St. Augustine. Can. Ʋt Quid.

Object. But Christ himself said, This is my bo­dy, the night before he dyed, no time to utter dark Parables, but plain words.

Sol. He took the cup also and said, This is my blood, Mark 14.23.24. If you under­stand it litterally, then the cup and not the wine must be turned into blood: but if here be a plain figure, (their subtilest Doctours cannot tell how to avoyd it) then why not a time to speak in figures? Why not (This is my body) a figure too?

But when our Saviour says, This is my body, he doth not intend to shew what the bread is, but what his body is; not that the bread is turned into his flesh, but that his body is food for our souls, e­ven as bread is for our bodies: It shews not any conversion of one substance into another, but only the relation that is be­tween them. He which before called his body bread, John 6. doth now call the [Page 132] bread his body, that by this cha [...]ge of names we might understand and beleeve the change that is made by grace; and not so much heed the things we see, as mind the the things we see not. Theod. Dialog. 1.

Why dost thou prepare thy teeth and thy belly? This is no meat for the belly, but for the mind; beleeve and thou hast eaten. Augustine in Joan. Tract. 25. ad cap. 6.

2. Consubstantiation is farther from the truth then Transubstantiation; nei­ther so possible nor probable: It is not so likely or agreeable to our Saviours words, who says, This is my body, and not, my body is in, with, or under the bread. And yet they are both gross Errours, and the occasions of gross Ido­latry. They are both far from our bles­sed Saviours meaning, when he spake the words, This is my body, from the Apo­stles sense. 1 Cor. 11. From the Judg­ment of the Ancient Fathers, who call the elements, signs, figures, types, &c. of the body and blood of Christ: and par­ticularly St. Augustine says, the words (this is my body) are to be understood in a figurative, not a litteral sense. l. 3. de [Page 133] Doct. Christ. And besides they are im­possible in nature.

But setting aside that barren opinion of bare sign and figure, the question be­tween us and the rest is not about the substance of the thing; for we confess, That the very body and blood of Christ is given and received; all the question is about the manner: they say it is corpo­rally and carnally; we grant indeed it is really, if by really you understand truly, and indeed, but yet that it is spiritual, heavenly, and divine: The matter of the thing present the Apostle shews plainly, 1 Cor. 10.16. But for the manner of pre­sence, we have no such evident demon­stration. To conclude, the truth is pre­sent with the signs, the Holy Spirit with the Sacrament, feeding our souls with the truth of Christs body and blood; but the invisible working of that Divine Spi­rit herein is unsearchable, the natural man cannot perceive it, because it is spiritual: Let us firmly beleeve then what we can­not conceive, and rest assured in this truth, that we receive in the Sacrament the ve­ry body and blood of Christ by Faith, though we cannot conceive it by sense or reason.

CHAP. XXVII. Of Reformation.

Truth.THere is no particular Church on earth, and never was so pri­viledged, but that it may and many have faln into dangerous Errours both of life and doctrine, as the examples of all both former and latter times have witnessed; so that there is no Church consisting of men that may err, but may need Refor­mation, even as a material building doth need often reparation. And for as much as many horrible abuses and superstitions were lately brought, through the deceit­fulness of some, into the Church of Eng­land, to the great dishonor of Almighty God, the decay of piety, and imminent ruine of the true Protestant Religion, therefore this present Reformation was extreamly necessary; and is no Innova­tion, but a Restauration only of our Church to its ancient purity of doctrine, discipline and divine worship, as it was established by the noble Princes K. Ed­ward 6. and Q. Elizabeth of famous memories.

Although this truth be as clear as the light, Errours. as shall immediately be made ap­pear, and that this present Reformation hath cast out many gross abuses, that contrary to the determinations of our Church have been lately put upon us, yet there are divers adversaries that ei­ther out of malice, or ignorance, or both, do still with all their might oppose it: And so I shall reduce them all under three heads: The first is of those that do it of pure malice, as all lewd and disso­lute persons, who hate all reformation whatsoever, that shal hedg up their extra­vagant ways, and give a check or stop to their loose courses; among these we may reckon some Papists and other Sectaries. The second is of those that do it of meer ignorance, as divers civil Protestants, that think no Religion so ancient as that they were bred in; and strangely mista­king Church-men for the Church, take up most of their religion upon their cre­dit. The third sort do it of malice and ignorance both; as divers fiery spirits, that think there is no way to reform the Church, unless they pull it to pieces, as if there were no way to cure the head-ache but to knock a mans brains out. There [Page 136] be also divers hypocrites that can drive on a reformation for their own ends and advantages, and yet are as great enemies to the truth of it as any of the former.

AntidoteI shall endeavor to satisfie the honest Protestant, that is engaged against the re­formation for want of better informati­on, and would soon perhaps imbrace the truth, if he were not courted with so many lyes, by deceivers that abound in the world. The common complaint and cry is, for the Religion that was in Queen Elizabeths time again. And that we have not now the same Religion. The Answer in brief is, that we have the same Religion still, not a new. And that the true Protestant Religion which was then profest, is now, not altered, but settled, being restored to its pristine purity, and purged from many abuses wherewith it was but lately corrupted. As,

First, Many Popish and Arminian te­nents were taught and publickly main­tained, that are contrary to the doctrine of our Church at first established, as will appear by comparing them with the 39. Articles and the book of Homilies; the nine Articles of Lambeth, and other lear­ned writings of our former Bishops.

Secondly, Many Crucifixes, Images or Idols were set up in our most eminent Churches, and most eminent places of them; and that partly by connivence, partly by command of men, at that time of most eminent place and note, whereby Superstition was nourished, and Idola­try committed. But now these Images are contrary, 1. To the Word of God, expresly forbidding them: 2. To the judgment of the ancient Christians, Fa­thers and Councels, with great zeal con­demning them: And 3. of our own Church of England, as in the book of Homilies and 39. Articles may be seen.

Thirdly, The Communion Table was altered both in name and place; from a Table to an Altar; from the body of the Church to the head or upper end of the Chancel, contrary to express order s [...]t down in the book of Common Prayer, before the communion; where it is said, that the Table shall stand in the body of the Church or in the Chancel, and the Priest shall stand at the north side; which he cannot do if he stand close up to the wall: And if it might be placed accord­ing to the discretion of the ordinary, yet [Page 138] he must have more discretion then ordi­nary that will make the end of a table the side, as one endeavored to do but that his Geometry failed him.

Fourthly, The Bowing used to the Communion Table, was a matter of worse consequence then was commonly imagined; It is the attendant on Tran­substantiation and Consubstantiation; It serves to nourish those Errours still in mens minds; ushers in many other Po­pish superstitions, and is the occasion of gross Idolatry.

Fifthly, The rails, wainscot, and tra­verse courtains before the Table, as if it were the Sanctum sanctorum of the Jews, or a Chappel intended for private Mass; or as if none were holy enough to approach neer it but the Priest: also the Tapers, Copes, Vestments, and ma­ny other things, lately used, though they seemed but small matters to some, yet they were not the less dangerous for being little; for like little thieves they crept in at our Church windows to open doors to the great ones: and if these had continued, by this time they would have brought in the whole Mass of Po­pish Idolatry; and those that plead for [Page 139] them, are but the devils pimps that se­duce the people, and under the name of things indifferent would lead them a whoring after Idolls.

Hereunto we may add that horrible abuse of Excommunication, the highest censure of the Church, that in the Courts Christian was made a messenger to fetch in fees; and men were cast out of the Church for not comming into the Court: to say no more. Lastly, They err as much on the other hand, and are to be condemned, that scornfully or basely a­buse the Church and places set apart for the use of Gods Ordinances, which is seldom done but in open or secret con­tempt of the ordinances themselves. Let them among other examples remember that of Julian unckle to the Apostate, who in contempt pissed against the Communion Table: his bowels rotting out, he voyded his own excrements at his mouth. Our own times have not wanted like examples of mans impiety and Gods judgment. But leaving them to their nasty stables &c. although we know God doth hear us in all places when we call upon him, yet that decent places be set apart and beautified with [Page 140] comely ornaments, is very fit and be­coming such holy duties and ser­vices.

There is one main rub yet that many stumble at, and that is the strict exami­nation of communicants, and suspension upon some causes from the holy commu­nion: to remove this, let them under­stand it is no more but the duty of the Minister formerly enjoyned by the Or­ders of our own Church, as is to be seen in the book of Common Prayer: and therefore is no innovation.

These things and the like duly conside­red, we may see the Errour of many, who under the name of the Protestant Religion, do most of all oppose it: and think to establish the Church of England with those Engines that will utterly de­stroy it. Let all true-hearted Protestants consider these things, and as they love the Church of England their Mother, vin­dicate her quarrel against those that have so basely abused her; those crafty chap­men that under the name and authority of the Church of England, have cheated the people with those counterfeit stuffs, that the Church of England never com­mended but condemned.

If there be any other alteration in our Church then what [...]th been mentioned, It is not of any sub [...]ce, but some cir­cumstance: there is no alteration in the body, but in the apparrel: An eminent Doctour of our own says (I am sure no friend to Novelism) that Clerical habits & vestiments are not the body, but swadling clothes of Religion; and we know there is a time to leave off such things. And so all other Ceremonies were judged altera­ble by those that first ordained them. As the Philosopher said of his son, Scio me genuisse Mortalem; so they knew their decrees when they made them were not Median-Persian Laws, but that they might and must be altered, if after times should see as good reason to remove these Ceremonies, as they themselves did to remove many before. See the Prefa­ces to the book of Common-prayer.

But the Bishops are put down, and that is a great blot to the Reformation. But tell me, did stately Palaces, great at­tendance, and lordly titles, agree with the poverty, meekness, humility of our Saviour, whose servants they profess themselves? And for a farther trial of the lawfulness of these things, a trial that [Page 142] will not deceive. Let a form of prayer be drawn, and ther [...] [...] a complaint unto Almighty God fo [...] [...]ese things, and a supplication to restore them particularly, and by name, and let me see who dares go into the presence of God with such a prayer in his mouth? Things lawful and conscionable we may with comfort pray for: but those things that a mans con­science dares not pray for, his own con­science condemns for unlawful.

But the Church is trodden down, her lands and goods embeziled, &c. that is the Bishops Lands, &c. still a shrewd mi­stake. If they are taken from them, and restored to the right owners, that every Church may have its proper maintenance, and they enjoy the means that take the pains; is this sacriledg or Justice? And what was it when the Bishops, &c. held and enjoyed so many tithes and profits, properly belonging to other poor Ministers, that were Church men, as well as themselves, and took care of the Chur­ches? So much of their means as is not this way due to others, may well be employ­ed to settle a more useful Ministry, as the present necessities of the Church every where require.

CHAP. XXVIII. Of Toleration.

THough the Heathen had infinite Gods almost, and as many several Religions, Ceremonies, and forms of worship, yet we never read of any con­tention among them about any difference of Religion; the Reason was, because the Gods of the Heaven (as one says) were goods fellows, and content to share that glory amongst them, that was none of theirs; but the true God is a jealous God, and cannot endure a partner of that glory, that is properly his own. And therefore there can be no greater Argu­ment against the Sectaries, that they are not of God, then their great desire of To­leration of all Religions. But Joan. Ʋlt. a small Errour is sharply taken up; it may warn us, not to suffer the least Er­rour, though not fundamental; for, tares, if suffered to grow, at last will pluck down the wheat. We must follow St. Pauls example, Gal. 1.5. Who would not give place to false brethren, no not [Page 144] for an hour, that the truth of the Gospel might continue. So we must not give place to any Errourist: But as the A­postle says, Tit. 1.11. Their mouths must be stopt, because their words eat like a canker. 2 Tim. 2.17. And though small at first, yet will eat out the very heart and life of all Religion at last.