A defence of the Thirty nine articles of the Church of England written in Latin by J. Ellis ... now done into English ; to which are added the Lambeth Articles ; together with the judgment of Bishop Andrews, Dr. Overall, and other eminent and learned men upon them.

A DEFENCE OF THE Thirty Nine Articles OF THE Church of England.

ARTIC. I. Of Faith in the Holy Trinity.

THERE is but One Living and True God everlasting, without Body, Parts, or Passions; Of infinite Pow∣er, Wisdom, and Goodness; the Maker and Preserver of all things, both visi∣ble and invisible: And in the Unity of this Godhead there are Three Persons of One Substance, Power and Eternity; The Father, the Son, and the Holy Ghost.

Obj. 1. Against which it is objected, 1. That there are Gods many; aceording to the Apostie, 1 Cor. 8. 5.

Ans••. 1. The Apostle says not, that there are many Gods with respect to their Essence; but

either with Relation to the Error of some that say the Planets are Gods, or else according to some certain Similitude; as Magistrates are sometimes called so.

Obj. 2. The Phrases of [Time past] and [Time to come] are spoken of God, and there∣fore he is not Eternal.

Answ. Such Words are spoken of God, not as tho' he had any Variation thro' them, but be∣cause his Eternity does comprehend all Times.

Obj. 3. The Scriptures testifie, that God has Hands and Eyes, &c. and therefore he is not In∣corporcal.

Answ. Such Parts are not attributed to God, as really such; but by way of Similitude, and upon the account of his Actings, as the Acti∣on of the Eye is to see; from whence it is that the Eye, when 'tis spoken of God, means his Power of Seeing, not after a sensible, but intellectual manner; and the like is to be said of all other Parts of the Body.

Obj. 4. It is said, Gen. 6. 6. that God re∣pented; and elsewhere, that he was subject to ••o∣ther Passions.

Answ. Repentance is indeed attributed to God, as if he were affected as Men are, because he acts sometimes after the manner of one that repents; but this is spoken not as to any Affe∣ction in God, but as to the Effect of the thing: And the like is to be said of other Passions.

Obj. 5. The Angels are not reckoned up by Moses among the Works of the Creation.

Answ. We do not read in Genesis the ve∣ry Words of the Creation of Angels, yet this is to be understood there, both Chap. 1.. ver. 1. and Chap. 2. ver. 1. They are the heavenly

Host; and the Apostle to the Colossians (Chap. 1. 16, 17.) expresly affirms, That God is the Creator of all things Visible and Invisible.

Obj. 6. 〈◊〉〈◊〉. It is objected, That the Doctrine of the Holy Trinity is not true, but rather contra∣dicts it self; because there is but One God, there∣fore not Three; but there would be Three Gods, if the Father was God, the Son God, and the Ho∣ly Ghost God. Now when we speak of a Person, we mean these Two things the Essence, and the manner of Subsisting.

Answ. From a Trinity of Persons in created Beings is rightly inferred a threefold Essence; but not so in Divine Beings. If we name a Person of the Holy Trinity, we mean a Na∣ture or Essence that is common to more Persons than One: But created things, because they are finite, their Substances or Persons must be separate. So Socrates, Plato and Aristotle, al∣though by a common Nature and Reason they are called Men, yet are not One but Three Men: And because in Divine Per∣sons, the Being or Essence is infinite, therefore Three Persons subsisting in it, although they they be truly Three, yet are but One God.

Obj. 7. The Doctrine of a Trinity of Persons does infer a Composition in God. Where there is Essence and Person, there is a Composition ei∣ther from a general or a particular Nature: And where there are these Two, there there is a Com∣pos••n: But in God there is both, because his Essence is one thing, and his Person another.

Answ. There is not in God a Conjunction of an universal and particular Nature, since God is the most simple Essence. Nature, and Suppositum (tho' two things) do not make a

Composition in God, as it does in created Be∣ings, in which Nature is one absolute thing, and the Suppositum another: whereas in God the Suppositum has a relative Nature, and a Relation does not compound, but distinguish; more especially in God, where the Relation does not really differ from its Foundation. Where there is an Union between Two absolute Things, there ind••ed there is a Composition: But in God, his Essence is absolute, and the Person relative: And Persons do not differ from one another really and essentially, but really and personally, i. e. by relative Personalities.

Obj. 8. Where there are One and Three Be∣ings, there there are Four: Buut in God there are One and Three Beings; the Father, Son, and Holy Ghost are Three, and yet Essence it self is none of these.

Answ. * 1.1 There is one only Essence in God, and Three Persons are only the Three Modes of his Subsistence: Now Modes do not number a thing, but they are numbered and included in it; so that it cannot be said to be different from them. So, for Example, if there be Three Degrees of Light, the Morning, Noon, and Evening Light, Light it self will not be any fourth thing in respect of these Degrees, which are to be reckoned up and included under Light singly and simply considered.

Obj. 9. If there be Three Persons in the Divine Essence, then there will be first and second, be∣fore and after, and so it will not be perfectly simple.

Answ. [Before and after] do not relate to the Essence, but to the Modes of subsisting: And though they generally suppose a priority of Time and Essence, yet there is a priority of Order, that does not exclude a Co-aeternity: And Eternity has relation to the Essence of God.

Obj. 10. The Doctrine of the Trinity is con∣trary to Reason, because it asserts the same nu∣merical Essence to be wholly in One and wholy in Three, which seems impossible.

Answ. The Divine Essence is One and In∣finite, and so is wholly in One Person, and wholly in Three: This cannot be said to be impossible, since the Essence of a reasonable Soul is totally in the whole, and wholly in every Part. Now the true Image of this thing is this, That many Men are One Man only by a Participation of the Species or Humane Nature.

Obj. 11. This Doctrine introduces Three In∣finites, when it is impossible thsre should be a∣ny more than One.

Answ. There is One Infinite, viz. the Di∣vine Essence; however that Infinity is not a personal Property, but an essential one: There are not indeed Three infinite Gods; but Three Persons make up One infinite Nature.

Obj. 12. The Father is said to be the only true God, Joh. 17. 3.

Answ. Hereby are excluded all fictitious Deities or Creatures, but not the Son or the

Holy Ghost: Even the Father alone is God, who has an Omnipotent Son.

Obj. 13. The Scripture does not make use of these Words and Phrases: Trinity, Person and to proceed.

Answ. Although these Terms are not to be met with in the Scriptures: yet the Sense and Meaning of them are plainly to be fetched from thence.

ART. II. Of the Word or Son of God which was made very Man.

THE Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one Substance with the Father, took Man's Na∣ture in the Womb of the Blessed Virgin of her Substance: So that Two whole and perfect Natures; that is to say, the Godhead and Manhood were joyned together in One Person never to be divided; whereof is One Christ, very God, and very Man; who tru∣ly suff••red, was cru••fied, dead, and buried, to reconc••le his Father to us, and to be a Sa∣••fice, not only for O••nal Guilt, but also for the Actual Sins of Men.

Obj. 1. That it does by no means agree to a Spiritual N••e to ••eget; therefore Christ is not 〈◊〉〈◊〉 of God.

Answ. This is true, Physically speaking, in the manner that corporeal Substances be, et their Likeness and Substance; but it very well agrees in a Me a physical Sense, as an Angeli∣cal or Human Mind begets Reason, which is the proper Fruit of the Mind, and in the

most Spiritual Sense of all, we may suppose one Person to beget another, from and in him∣self, as the Father begat the Son.

Obj. 2. That Christ has not all the Divine Perfections, because he wants Paternity, which is a Perfection of the Father; therefore he is not God.

Answ. Christ has all the absolute Perfecti∣ons that are common to the Three Persons, which is sufficient, although he has not the Chracteristical Ones, which are proper only to One.

Obj. 3. That if the Father and the Son are of the same Essence, then if the Son be incarnate and made Flesh, the Father is so too.

Answ. The whole Divine Essence is incar∣nate, not absolutely, but relatively; inas∣much as it is wholly in the Son, the whole Di∣vinity originally undertook the Work of In∣carnation. This may be illustrated by a Simi∣litude: Three Sisters weave one Garment, and the second wears it.

Obj. 4. If the eternal Son of God be incarnated, it follows that he had a Being, and was a Per∣son before he was incarnate: If this be so, What is that which was conceived in the Virgin's Womb, and bo••n? Not a Person; for then there would be Two Persons, and Two Sons of God. If the Per∣son is not born of the Virgin, how does that de∣serve to be called a Man which is born of her, since no body can be called a Man, that is not a Humane Person? For a Man is distinguished to be such by his Person, and nothing else.

Answ. There is one sort of Individual which subsists of it self, and is rightly called Person; and another, which does not sub∣sist

of it self, but in another, as the Hand in the Body: But because it does not subsist of it self, is therefore not to be called a Per∣son. So the Humane Nature of Christ never did subsist by it self, but always in the Di∣vine Logos; and for that Reason was never of it self a Person.

Obj. 5. God sent his Son, not in true Flesh, but (as the Apostle says, Rom. 8. 3.) in the Si∣militude of sinful Flesh: And so Christ was not a true Man.

Answ. The true Flesh of Christ is called the Similitude of Flesh, not simply so, but as obnoxious to the Sin of the Flesh; not that Christ did assume the Likeness of Flesh, and as it were the Image of a Body, and not a real one, but only the Similitude of sinning Flesh: This could not be; for Christ was not a Sinner, though he was like to Sinners.

Obj. 6. Christ and Melchisedeck are compa∣red together, because both of them were without Father and without Mother, Heb. 7. 3. And therefore Christ was not born of a Virgin.

Answ. Christ is said to be without Father and Mother, in respect to different Natures, not simply so: For he was without Father in re∣spect of his Humane Nature, and in respect of his Divine, without Mother.

Obj. 7 God was not angry with M••nkind, but abundantly loved it, and therefore out of meer Charity sent his Son; for which Reason there was no necessity that the Father should be reconciled to us.

Answ. God was certainly angry with us, although he sent his Son: He loved us as Creatures, and hated us as Transgressors.

God's Wrath excludes the special and par∣ticular, though not that general Love of God, wherewith, as such, he loves his Creatures.

ART. III. Of the going down of Christ into Hell.

AS Christ died for us, and was buried, so also it is to be believed that he went down into Hell.

Obj. 1. The Evangelists that have mentioned the most minute Circumstances in the History of Christ, do not speak one Word of this Descent in∣to Hell.

Answ. The Evangelists desired only to re∣late those things of Christ, whereof either they themselves were Eye-witnesses, or else had it from others that were so; but no Mortal could see Christ descend.

Obj. 2. Christ did not go down into Hell in his Deity, which is every where; nor in his Body, which was laid in a Sepulcher; nor in his Soul, which was in Paradise, Luke 23. 43.

Answ. The Soul of Christ might be upon one and the same Day in Hell and in Para∣dise: For why may we not say, that Christ, after his Death, and the Union of his Soul and Body restored, might in a Moment descend into Hell, and in a Moment return from thence? We ought to believe many things, the Manner and Circumstances where∣of we are not able to define.

Obj. 3. Christ did not descend, that he might, shew his Victory, because his Resu••rection was but the beginning of his Triumph; nor that he might further suffer, because he said upon the

••ss, It is finished: nor finally, that he might free the Fathers from Limbo, since Limbo is a meer Tale.

Answ. * 1.2 His Resurrection was the begin∣ning of his Triumph manifested to us, but per∣haps not absolutely so; for his Descent into the Lower Parts mentioned Ep••. 4. 9.) was be∣fore his Resurrection: And this Place seems ve∣ry strongly to prove the real Descent of Christ into Hell. Nor by our Adversaries Confessi∣on is there any Impiety in this Opinion, if it be said, that Christ went to manifest his Victory to the infernal Spirits, and then presently en∣ter'd into Paradise, as he promis'd the Thief.

Obj. 4. It did not become Christ to honour those with his Presence, who had been unworthy of his Favour, and were eternally damned.

Ans. It did become Christ; and for the De∣monstration of his Justice and Glory, it was fitting that he should present himself a Con∣queror to infernal Spirits, that he might bring a Terror upon the Devils, and reproach the damned with their Folly and Wickedness. However it be, let us believe that Christ went down into Hell, although we are not fully and plainly satisfied of the Sense and Manner of it.

ART. IV. Of the Resurrection of Christ.

CHRIST did truly rise again from Death, and took again his Body, with Flesh, Bones, and all things appertaining to the Per∣fection of Man's Nature, wherewith he a∣scended into Heaven, and there sits, until he return to judge all Men at the last Day.

Yet it should seem that Christ could not raise himself from the Dead. For, (Obj. 1.) It ap∣pears very unaccountable, that any one should die, and yet raise himself to Life again.

Answ. It is indeed very unaccountable that mere Man should rise again by his own Pow∣er; but Christ is God as well as Man.

Obj. 2. The Scriptures generally ascribe the Re∣surrection of Christ to God the Father, as Rom. 6. 4.

Answ. His Resurrection is indeed ascribed to the Father, but not to him alone: It is attributed to both, because of the perfect U∣nity of their Essence. Whatsoever the Fa∣ther does, that does the Son do likewise.

Obj. 3. 'Tis objected, That Bodies, after Re∣surrection, are not Flesh and Bones, but of a Spiritual Nature, 1 Cor. 15. 44. how could Christ then reassume his Body with Flesh and Bones?

Answ. Bodies after their Resurrection are said to be Spiritual, not as to their Substance and Essence; but as to their Qualities and Endowments, they will be like to Spirits, immortal, and wanting neither Meat nor Drink.

Obj. 4. Bodies of Flesh are not immortal, be∣cause, as the Praphet Esa. 4. 6. says, All Flesh is Grass.

Ans. All Flesh of pure Man is corruptible, and as Grass; but the Flesh of Christ is not such: The Prophet there speaks of the common and ordinary Condition of Mortals, and not of a most glorious Saviour, who is very God,

Obj. 5. The Apostle tells us, 1 Cor. 15. 50. That Flesh and Blood cannot inherit the King∣dom of God; how then could Christ with both these ascend up into Heaven?

Answ. The Apostle speaks of Man as cor∣rupted, and not washed from his Sins by Christ, or else of Flesh not yet freed from Corruption, That such shall not inherit the Kingdom of God; for the Body cannot enter into Hea∣ven till it be freed from Corruption.

Obj. 6. Christ will not forsake us even to the last Judgment; for he told his Disciples, Mat. 28. 20. Lo I am with you, even to the end of the World. And in the way to Damascus he ap∣peared to St. Paul. Acts 9. 17. And again in the Castle, he stood by him in the Night, Acts 23. 11.

Answ. Christ speaks of a Spiritual Pre∣sence by his Grace, and not of a Bodily one by Nature: And then what if Christ did promise his Disciples that he would be with them by a Substantial Presence, if need so required? We are not to fix Christ so to the Heavens, as if he could not appear upon Earth, as perhaps in an ex∣traordinary manner he did appear to St. Paul; although many understand that place of a men∣tal Vision: However Heaven is the ordinary place of his Residence.

Obj. 7. It is apparent that Christ will not judge all Men; for he that believes shall not come into Judgment, John 5. 24. The Prince of this

World, the Devil, is already judged, John 16. 11. And also he that believes not, John 3. 18. is condemned already.

Answ. He that believeth shall not come in∣to the Judgment of Condemnation, but of Ab∣solution: But the Devils and all Infidels are already judged in God's Decree, or in his revealed Word, or by their own Consciences, which is the beginning of their Punishment; but hereafter they will be condemned accord∣ding to the Revelation and Manifestation of Judgment already made, to the Acuteness of Punishment, and to the Consummation of Torments both of Body and Soul.

ART. V. Of the Holy Ghost.

THE Holy Ghost proceeding from the Fa∣ther and the Son, is of one Substance, Majesty, and Glory with the, Father and the Son, very and eternal God.

Obj. 1. Altho' the Spirit of Truth be said to proceed from the Father, John 15. 16. yet it does not seem to proceed from the Son, because it is no where said so in Scripture.

Answ. Although it be not said in the very Words, that the Spirit proceeds from the Son, yet 'tis plainly called the Spirit of the Son, Gal. 4. 6. And the Spirit of Christ, Rom. 8. 9. And then Christ says, John 15. 26. that he would send them the Spirit from the Father: In which Words he seems to mean, that it would pro∣ceed from him likewise: Though, speaking as a Man, by way of Respect, he attributes it to the Father. There is no need to dispute too nicely about this Matter; if it be but

granted, that the Holy Ghost has an eternal Dependance on the Son, 'tis to no purpose to strive about Words and Terms.

Obj. 2. The Holy Ghost was not from Eterni∣ty, John 7. 39.

Answ. This Place does not speak concern∣ing the Being or Person, but of the Gifts and Operations of the Holy Ghost.

Obj 3. The Holy Ghost is not every where, be∣cause he changes place: The Holy Ghost shall come upon thee, says the Angel to Mary, Luke 1. 35. And in the same place; the Virtue of the most High shall over-shadow thee; therefore neither is he the most High.

Answ. The Words [come upon thee] do not signifie any change of Place, but a particular Manifestation in some certain Place: And then the Holy Ghost is essentially the most High, tho' not personally so, if by the Name of [most High] the Father be understood.

Obj. 4. The Holy Ghost does not know all things; because none knows the Father but the Son, Mat. 11. 27. therefore he is not God.

Answ. The Word [none] excludes only Creatures, and not the Holy Ghost, who per∣fectly knows the Father, 1 Cor. 2. 10.

Obj. 5. All things are made by Christ; and so is the Holy Ghost: Therefore he is not God Joh. 1. 3.

Answ. All things are said to be made by Christ which are made; but then only Crea∣tures are made.

Obj. 6. He that prays to God, is not God; but the Hooly Ghost supplicates God for us.

Answ. It is not said what the Holy Ghost acts immediately and of it self, but what it stirs up and effects in us.

Obj. 7. He that is sent is inferiour to him that sends; but the Holy Ghost is sent by the Fa∣ther, and then he is not of the same Mijesty and Glory.

Answ. Mission and Obedience do not always take away an Equality of Power; for an Equal may sometimes be sent by his Equal.

ART. VI. Of the Sufficiency of the Holy Scriptures for Salvation.

HOly Scripture contains all things necessary to Salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of the Faith, or be thought requisite or necessary to Salvation. In the name of the Holy Scripture, we do understand those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books.

Genesis, Exodus, Leviticus, Numbers, Deu∣teronomium, Jeshua, Judges, Ruth, the First Book of Samuel, the Second Book of Samuel, the First Book of Kings, the Second Book of Kings, the First Book of Chronicles, the Se∣cond Book of Chronicles, the First Book of Esdras, the Second Book of Esdras, the Book of Hester, the Book of Job, the Psalms, the Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the Less.

And the other Books (as Hierom saith) the Church doth read for Example of Life, and

Instruction of Manners; But yet does it not apply them to establish any Doctrine; such are these following.

The third Book of Esdras. The fourth Book of Esdras. The Book of Tobias. The Book of Judith. The rest of the Book of Hester. The Book of Wisdom. Jesus the Son of Sirach. Baruch the Prophet. The Song of the Three Children. The Story of Susanna. Of Bell and the Dragon. The Prayer of Ma∣nasses. The first Book of Maccabees. The second Book of Maccabees.

All the Books of the New Testament, as they are commonly received, we do receive and account them Canonical.

It may be thought, that the Scriptures do not contain all things necessary to Salvation; for (Obj. 1.) It is necessary to Salvation, that we should know what, and how many Books are Canonical.

Answ. This is not so absolutely necessary, for we only enforce it, that the Faithful may be Baptized, may Believe and Live well.

Obj. 2. It is likewise necessary to know, that these Books came to us uncorrupted.

Answ. The Goodness of God is such, that he would not suffer those Books to be corrupted, which contain the business of Sal∣vation: There was a Promise made to Esay, that his Prophetical Writings should remain for ever, (Esay 30. 8.) and Christ has promised (Mat. 5. 18.) That not one•• Iota or Tittle should pass from the Law.

Obj. 3. We ought to know how many Articles of Faith are to be believed by every one, under the hazard of forfeiting his Salvation; but neither ••is revealed in the Sacred Writings.

Answ. We have a Creed, that is collected from the Scriptures; but yet it is not necessa∣ry to Salvation to have a distinct knowledge of the number of our Mysteries. One thing is needful (as Christ answered Martha (Luke 10. 42.) One thing is absolutely necessary, namely, that in comparison of Christ we should look upon all things as Loss. I determined not to know any thing among you, save Jesus Christ, and him Crucified, says St. Paul, 1 Cor. 2. 2.

Obj. 4. We no where meet with the Means that God made use of, to purifie Females from Original Sin, or Males that died before the Eighth day, or indeed concerning the Gentiles, how they were to be saved under the Old Testa∣ment.

Ans. By the circumcision of the Men, the Females were consecrated; the Married Wo∣men belong'd to their Husbands, the Unmar∣ried to their Parents: The purging of Females from Sin was done chiefly by Faith; they and the Children of Jews that died before the Eighth Day, were saved by vertue of the Pro∣mise made to Abram. I will be thy God, and the God of thy Seed. God was not bound to any external Sacrament; even without that he could conferr his Grace: So also the Gen∣tiles were justified by Faith, Gen. 12. 3. All the Families of the Earth shall be blessed in A∣bram.

Obj. 5. If the Scripture be perfect, either the single Books of the Canon are perfect, or the whole Canon: It is granted, that the single Books of it are not so: And then the whole Canon is not, because many Books are lost, as the

Writings of Nathan and Gad, with others, 1 Chron. 29. 29. as also the Epistle of St. Paul to the Laodiceans, Col. 4. 16.

Answ. The single Books have an essential Perfection, because they have the Matter and Form of the Word of God; the whole Canon has a proportionate one: The one has the per∣fection of the part, the other of the whole: But we have all the Books that are Canonical; those Books that are lost, were Historical Narrations; and some others too, that were not Canonical.

Obj. 6. All that Christ said and did are not comprehended in the Scriptures.

Answ. All that Christ did and said, neces∣sary for our Salvation, are in the Scriptures.

Obj. 7. St. Paul bids us, 2 Thess. 2 15. to hold or keep the Traditions.

Answ. Either the Apostle there speaks of those free and indifferent Constitutions that concern the Government of the Church, or concerning the Doctrine which he himself in Person had preached to them, and then even that was contained in his Writings, and other Canonical Books; for Tradition is wont to be taken in that Sense: Now he had delivered nothing contrary to the Scriptures, as some others had done.

Obj. 8. But besides, Those Books (which we call Apocrypha) should seem to be truly Canoni∣cal, because not only many Councils, but many Fathers have called and accounted them Canoni∣cal.

Answ. We are to give credit to Councils, as far as they follow the guidance of Scripture, and no further; and if at any time General

Councils call these Books Canonical, this is only in a comprehensive Sense, and has no other meaning, but that they were wont to be read in the Church for the ed••fication of the People; not that they had the same assu∣rance of them, as of those that are truly Ca∣nonical, because these were never received in∣to the Hebrew Canon; and from hence they were called Deutero-Canonici, or, Canonical in a second Form: And then as to some of the Fathers, that they called them Canonical; that will not prove them such: Neither is it very likely, that the more Ingenuous of them would call them so, unless in the foregoing Sense.

Obj. 9. The Church is wont to cite many things from thence.

Answ. The Apostles cited some things from the Writings of the Heathens, but we must not gather from thence, that their Writings are Canonical.

Obj. 10. There are many things in the Books of the Apocrypha, which mig••ly encourage Faith and Piety: There you have ••ittle Morals, Oec••mics, and P••liticks; in short, a Com∣pendium of Scripture.

Answ. All the Books that contain good Pre∣cepts, are not Canonical.

ART. VII. Of the Old Testament.

THE Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting Life is offered to Man∣kind by Christ, who is the only Mediator between God and Man, being both God and

Man: Wherefore they are not to be heard, which feign, that the Old Fathers did look only for transitory Promises: Altho' the Law given from God by Moses, as touching Cere∣monies and Rites, do not bind Christian Men, nor the Civil Precepts thereof ought of ne∣cessity to be received in any Commonwealth; yet notwithstanding no Christian Man what∣soever is free from the Obedience of the Com∣mandments, which are called Moral.

Against the aforesaid Article it is Objected,

Obj. 1. That in the Old Testament things were obscure, but in the New they are clear. In the Old, Christ was shadowed out under Ce∣remonies; in the New, himself is present; from whence may be inferred, an Opposition between the Two Testaments.

Answ. There may be inferred some difference between the Old and the New Testament, in respect to the manner of Administration, to the clearness and circumstances of Things; but no contrariety in respect to the Substance.

Obj. 2. Christ (as a Man) had not yet suf∣fered; and for that reason, Grace thro' him was not yet offered.

Answ. Grace was effectually offered thro' Christ, that was to come.

Obj 3. The Mystery of the Incarnation was unknown to the Sons of Men, Eph. 3. 5.

Answ. It was unknown to the Gentiles, be∣fore their Conversion: Or, This Mystery was unknown to the Fathers, i. e. It was not so plainly and distinctly known as now it is; as you have it in that Text.

Obj. 4. The ancient Church was in its In∣fancy, and its Knowledge was accordingly, Gal.

4. 3, So in bodily things, it could not discern Spiritual ones.

Answ. The ancient Church is called childish, not because it knew nothing of Christ, but because its Knowledge was very weak in re∣spect of the Church of the New Testament, which saw those things brought to pass, which were before prophesied of.

Obj. 5. Christ was the Mediator of a better Covenant, because it was established by better Promises, Heb. 8. 6.

Answ. Christ is the Mediator of a better Covenant than that of Moses; for that pro∣mised only Blessing, upon condition they kept the Law: But the ancient Covenant, that was freely made with the Patriarchs, has the same Promises with the New Testament, in which Life is promised by Faith.

Obj. 6. Circumcision is called an everlasting Covenant, Gen. 17. 13. The Passover is called an everlasting Worship; and the whole Leviti∣cal Service is called an eternal Precept, a per∣petual Ordinance, and therefore it does bind all Christians, Exod. 12. 14.

Answ. The Levitical Ordinances are called everlasting, i. e. so long as the Old Law should last; so that such a duration is spoken of, as the nature of the thing will bear. And the Word [Olam] in the Original signifies an Age or long time, but does not always denote an absolute Eternity.

Obj. 7. The Law of not cating Blood, does bind Christians, Acts 15. 29.

Answ. The eating of Blood was forbidden to the Gentiles; not for ever, but for a time, to avoid giving Offence to the weak Jews,

who were not yet fully confirmed in the Faith of Christ, and did still believe, that this Ordi∣nance was not quite abolished: But then you'll say, that abstaining from Blood and Fornica∣tion, are both joyned together in the Apostle's Edict, Acts 15. 29. therefore by the same ne∣cessity that Christians are obliged to abstain from Fornication, by the same likewise are they bound as to the eating of Blood; I an∣swer, that the eating of Blood and Fornicati∣on were joyned together by the Apostles, not that they really were, but only were accoun∣ted equal. For by most Heathens, Fornicati∣on was accounted no Sin, and Christians be∣gan to be wondred at by the Gentiles, that they were so much in love with Chastity: Neither is it any new thing in the Law of Moses, to have moral, judicial, and ceremo∣nial Precepts mix'd together.

Obj. 8. None can make wiser Laws than God: Now the civil Precepts of the Law: Of not defrauding the Hirelings, of care for the Poor, and several others, do highly oblige every Christian.

Answ. 'Tis true, no body makes Laws wiser than God; but among the Laws which He has made, some are only proper for the Jewish Commonwealth, and these do not bind Christians; but there are others which have the nature of common Justice, and a natural Law, and are the Explications and Determi∣nations of the moral one, and the observation of them is likewise injoyned in the New Te∣stament: But these do bind every one to ob∣serve them.

Obj. 9. The moral Law is not made for a Righteous Man, 1 Tim. 1. 9.

Answ. The Law as to its Punishments (whereof it threatens a great many) is not made for a Righteous Man to Condemnation, altho' it be made (as to its Rules) for Obser∣vation. A just Man, even for the love of Ju∣stice, conforms himself to that Law, and then the threatnings of the Law signifie nothing to him. Consequently then, this can be nothing to wilful Libertines, that the Just are not bound by any Christian Laws.

ART. VIII. Of the Three Creeds.

THE Three Creeds, Nice Creed, Athana∣sius's Creed, and that which is common∣ly called the Apostle's Creed, ought thorough∣ly to be received and believed; for they may be proved by most certain Warrants of Holy Scripture.

Obj. 1. This Article seems to be imperfect, because it makes no mention of the Ephesian, Chalcedonian, and Constantinopolitan Creeds, which were wont to be approved of by the Church.

Answ. This Article mentions the chief Creeds, not exclusively to others, as if they might not be true likewise; and it was not necessary to mention All.

Obj. 2. The Inventions of Men are not to be obtruded upon the Church, nor to be received as necessary to be believed; but the foregoing Creeds as such; and are proposed to our Faith, as if they were the W••d of God.

Answ. The aforesaid Creeds were indeed composed and methodized by Men; but yet they are not the meer Fancies of Men con∣trary to the Holy Scriptures, which the Ar∣gument

supposes; but the Doctrine contained in them is conformable to the Word of God. Neither do we receive them with an equal degree of Faith with the Holy Scripture, but we give them the next place to That, and reverence them, as the chief Monuments of Faith.

Obj. 3. To omit others; that Sentence in Athanasius's Creed seems to be too severe, where he speaks of the Confession of Faith; That ex∣cept every one do keep it whole and unde∣filed, without doubt he shall perish everlasting∣ly: What shall we then say of those that labour under an invincible Ignorance? How shall they believe on him, of whom they have not heard? says St. Paul, Rom. 10. 14, If then Men want the Means of Knowledge, and the Ti∣dings of this Doctrine has in no sort come to them, it is plain they are not to be blamed, and that they are free from Damnation; for God obliges no one to Impossibilities.

Answ. Athanasius means chiefly those to whom the Catholick Faith has been pro∣pounded and explained, who have all the means requisite for the knowledge of the Truth. As to others, who of them will be saved, God himself will, in an extraordinary manner enlighten their Understandings, that they may perceive what things are necessary to Sal∣vation.

ART. IX. Of Original Sin.

ORiginal Sin stands not in the following of Adam (as the Pelagians do vainly talk; but it is the Fault and Corruption of the Na∣ture

of every Man, that naturally is ingen∣dered of the Off-spring of Adam, whereby Man is very far gone from Original Righte∣ousness, and is of his own Nature inclined to Evil; so that the Fleth lusteth always con∣trary to the Spirit; And therefore in every Person born into this World, it deserves God's Wrath and Damnation: And this Infection of Nature does remain; yea, in them that are Regenerated, whereby the Lust of the Flesh, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some do expound the Wisdom, some Sensuality, some the Affection, some the Desire of the Flesh, is not subject to the Law of God. And altho' there is no Condemnation for them that believe, and are Baptized, yet the Apostle does confess, that Concupiscence and Lust has of it self the nature of Sin.

Against which it is Objected,

Obj. 1. That God does not punish the same Sin twice; but he has ••ready punished Adam's Sin in Adam, and therefore will not punish it in us.

Ans. Adam's Sin was not Numerically, but Spe∣cifically, One; and that inclusive of the whole Species: As he sinned, so have we likewise sinned in him, and we are justly punished in our selves.

Obj. 2. It is plain, there is no such thing as Original Sin, because the Son shall not bear the Iniquity of the Father, says the Prophet, Ezek. 18. 20.

Answ. The Son does not bear the Personal Sins of his Father; but the Sin of the first Man was a stain of the whole Nature; when therefore any one is punished for the Sin of Adam, he is punished for his own.

Obj. 3. Sin is a voluntary thing; but Origi∣nal Sin is not so in Infants.

Ans. Original Sin is voluntary in All, nay, even in Infants too: for our Wills were in the Will of Adam, as in the Principle of Mankind; in him we willed and desired Evil.

Obj. 4. An Accident of one Individual is not transferred to the whole Species, but the Sin of Adam was only an Accident of one Individual.

Ans. Adam, inasmuch as he was the Prin∣ciple of Human Nature, was to be look'd upon here as an universal Cause.

Obj. 5. The Children of Holy Men are Holy, 1 Cor. 7. 14. therefore they are not born in Sin.

Ans. The Children of Holy Men are not so Holy as to be free from Original Sin; but they are called so in regard of a Communion with the Church, by reason of that Covenant, Gen. 17. 7. I will be a God to Thee, and to thy Seed. They are therefore Holy, with a rela∣tive, and not with any inherent Holiness; so also they are Innocent, in respect to those Sins which are committed against Knowledge.

Obj. 6. In Baptism we receive a perfect Re∣mission of Sins, therefore Original Sin is wholly taken away, and so remains not in the Regenerate.

Ans. Remission of Sin takes away Sin, as to its Imputation, not as to its Being; for Mortification is but imperfect in this Life: so in Baptism Sin is taken away; but not so much the Sin it self, as the Sting of it, that it may not hurt us.

Obj. 7. Things absolutely disagreeing do not meet in the same Subject; but Sin and Righte∣ousness are of that sort; therefore since there is

Righteousness in the Regenerate, there can be no Sin there.

Answ. Sin and Righteousness cannot be in the same Subject in the highest; but yet easily in lower degrees.

Obj. 8. Concupiscence, or a proneness to E∣vil, is distinguished from Sin, as the Cause is from the Effect, Jam. 1. 15. and therefore is not of it self to be accounted Sin.

Answ. Concupiscence is distinguished from Actual Sin, and from an external Act already compleated; but in the mean time, it has of it self the nature of a Sin, because of it self it is not subjected to the Law of God: And it is this Rebellion of the Powers of our Souls that disposes us to all manner of Sins.

ART. X. Of Free-Will.

THE Condition of Man, after the Fall of Adam is such, that he cannot turn and prepare himself by his own natural Strength, and Good Works to Faith, and calling upon God: Wherefore we have no Power to do Good Works pleasant and acceptable to God, without the Grace of God by Christ prevent∣ing us, that we may have a Good Will, and working with us, when we have that Good Will.

Against this Doctrine it is Objected,

Obj. 1. That God commands Men to turn to him, and to believe in him, Zach. 1. 3. Mark 1. 15. and in many other places to perform all Works of Piety: Therefore this they can do, otherwise it would be commanded to no pur∣pose.

Answ. From a Precept, to an Ability to perform it, we can draw no Argument: We can indeed, do Offices of Piety, and that only when we are acted and excited to them. God gives what he Commands, and helps what he has given; without Him we cannot be good, and without our selves he will not make us so.

Obj. 2. It is tyrannical to punish any one for not doing what he could not so much as Will or Desire.

Answ. He would be indeed a Tyrant, that should command such things to be done as are not in Mens Power: But God made Man with Abilities to fulfil his Commands; And then God requires of Man Obedience to his I aw, not by setting himself upon the exact fulfilling of it by his own feeble Strength; but, upon considering the impossibility of the thing, with respect to the Powers of Nature, to betake himself to Christ, through whom the Faithful are able to do all things.

Obj. 3. If Man had not a Free-Will, he would Sin necessarily, and then ought not to be punished, and so all Use of Exhortations, Re∣proofs, and all endeavour after Good Works would be taken away.

Answ. A Man without the help of Grace sins necessarily; whosoever is under this ne∣cessity, it is his Fault; for he has drawn this necessity of sinning upon himself, and there∣fore is justly punished by God: And then as for the Use of Exhortations, that is not taken away with those that have the sufficient As∣sistance of God. The Precepts which cannot be performed by the strength of Nature, are

useful in this respect, that they put us in mind of our Weakness, invite us to an earnest en∣deavour to pray, and so lead us to Christ, who is wont to assist the weak: And these are the efficacious means that God (together with his Grace) makes use of in Man's Conversion; that what is impossible to Nature, may in this way become very easie.

Obj. 4. Men are called Labourers, Mat. 20. 8. and Labourers together with God in the business of Salvation, 1 Cor. 3. 9.

Answ. Men do indeed co-operate with God by Grace, not by their own Strength; and therefore they are said to co-operate in respect of assisting, and not of preventing Grace.

ART. XI. Of the Justification of Man by Faith.

WE are accounted Righteous before God, only for the Merit of our Lord and Saviour Jesus Christ by Faith, and not for our own Works or Deservings; wherefore, that we are justified by Faith only, is a most whol∣some Doctrine, and very full of Comfort, as more largely is expressed in the Homily of Justification.

Obj. 1. In this Article there seems to be a Contradiction, when it is said we are accounted Righteous only for the Merit of Christ; but af∣terward it is said, this is done by Faith.

Answ. Here is no Contradiction at all: We are only accounted Righteous by the Merit of Christ, as by an impellent Cause; yet this is done likewise by Faith, as by an instrumental Cause, whereby we obtain that Merit.

Obj. 2. By Justification we are restored to that State, from which, by the Sin of Adam, we were fallen, Rom. 5. 19. Since therefore we lost inherent Righteousness by Adam's Fall, we recover it again by Justification.

Answ. We are restored by the Righteous∣ness of Christ, and partly by inherent Righ∣teousness too: The one as the most perfect, is imputed for perfect Righteousness, Rom. 4. But the other is too weak for us to be able to stand before God, Esa. 64. 6. In the afore∣cited place, Rom. 5. the Word [as] does not determine the manner or the quality, but the original Author of Righteousness.

Obj. 3. It is said, Rom. 8. 24. By Hope we are saved.

Answ. By Hope is there meant Trust, and so it falls in with Faith: Even by Hope we are said to be saved, because we are not actu∣ally possessed of Salvation, but by Hope, not that we are justified by any peculiar Vertue of Hope.

Obj. 4. Many Sins were forgiven Mary Magdalen, because she loved much, says the Text, Luke 7. 47. therefore by Love she was Justified.

Answ. The Particle [because] does not de∣note any forcible cause of Justification, but only a significative one; for Love is a sign of Justification, and is the fruit and companion of Faith; but yet it has not an equal share with it in the Act of Justification. Here is no Consequence, her Sins were forgiven, because she loved, therefore Love is the cause of For∣giveness: So neither does this follow: A Man lives, because he walks, therefore walking is the cause of Life.

ART. XII. Of Good Works.

ALbeit that Good Works, which are the fruits of Faith, and follow after Justifica∣tion, cannot put away our Sins, and endure the severity of God's Judgments; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith, insomuch that by them a lively Faith may be as evidently known as a Tree di∣scerned by the Fruit.

Obj. 1. Many Men believe the Articles of Faith to be true, that do yet lead wicked Lives; therefore Good Works are not always the Fruit of Faith.

Answ. Such Men as always live wickedly, have not justifying Faith; but only the empty Profession of it.

Obj. 2. The Integrity of Job is described, Chap. 1. 2. David asks to be judged according to his Righteousness, n••y, and boasts of it too, Psal. 7. 8. And then we read of Zachartah and Elizabeth, that they were both Righteous before God, Luke 1. 6. It seems then, that their Works would bear the Judgment of God.

Answ. A partial Perfection, which is Sincerity, is attributed to the Godly, but not an absolute one, such as is called a gradual Perfection; as if they could be able to stand the severe Trial of Divine Judgment. Job says he could not do so, Chap. 9. 2, 3. It is one thing to speak of the Righteousness of a Cause, and another of a Personal Rightcous∣ness; in respect of which latter, David him∣self confesses, that he could not bear the Judg∣ment of God, Psal. 130. 3. 143. 2.

Obj. 3. St. James concludes, Chap. 2. 24. That a Man is justified by Works, and not by Faith only.

Answ. St. James speaks of Justification, or the proof of Justification before Men, as is plain from Verse 18. Shew me thy Faith by thy Works, and Ver. 21. Abram was justified by the Work of Offering up his Son, i. e. he was declared Righteous, whereas before, by the righteousness of Faith he had been pronounced Just before God, Gen. 15. 6. Rom. 4.

Obj. 4. Evil Works condemn, therefore Good Ones justifie; for the same reason holds in things that are opposite.

Answ. These Opposites here are not equal, which that Axiom supposes; for Evil Works are perfectly Evil, but Good Ones are im∣perfectly Good.

Obj. 5. We are justified by Faith, as appears by the foreg••ing Article; but Faith is a Good Work; for he that believes does well, therefore we are justified by Faith, which is a Good Work.

Answ. The major of that Argument is in one sense true, and in another false; for Faith, properly speaking, is not our Righteousness, nor is it so imputed to us: but it is the object of our Faith that is so; to wit, the Merit of Christ.

ART. XIII. Of Works before Justification.

WOrks done before the Grace of Christ, and the Inspiration of his Spirit, are not pleasant to God; forasmuch as they spring not of Faith in Jesus Christ, neither do they make Men meet to receive Grace, or (as the

School Authors say) deserve Grace of Con∣gruity: Yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but that they have the nature of Sin.

It is Objected,

Obj. 1. That God has rewarded some Works of Unbelievers; as for Example, the Egyptian Midwives, Exod. 1. 21. and therefore they seemed to be acceptable to him.

Answ. From any Temporal Reward we are not to gather, that the Work was in it self pleasing to God.

Obj. 2. The Gentiles do by Nature the things of the Law, Rom. 2. 14. Now with such God is well pleased.

Answ. The Gentiles do indeed by Nature the things of the Law, in some external Du∣ties: But not as to all other requisite Circum∣stances. because they do them not in Faith, nor to the Glory of the true God.

Obj. 3. Cornelius was a Gentile: But be∣fore his Conversion to Christ, his Alms-deeds were praised, as good and acceptable, Acts 10. 1. So that his Good Works seem to have disposed him to Grace, or to have deserved (as the School-Men say) the Grace of Congruity.

Answ. Cornelius was endued with the ex∣traordinary Grace of God, and God rewarded him accordingly: And he seems to have had a knowledge of Christ to come; for his Pray∣ers had not been heard, but by Christ our Mediator, and upon that account he is thought to have been Regenerate.

Obj. 4. If the Works of the Unregenerate have the nature of Sin (as the Article expresses

t) it were better not to do, than to do them, be∣cause by doing them they sin, and by not doing them, the Sin would not possibly be so great: And therefore it were better, if such Men neither re∣lieved the Poor, nor taught the Ignorant.

Answ. Unbelievers would sin in omitting what they ought to do, and the Sin of Omis∣sion is sometimes greater than the Sin of Com∣mission. However, Works are not to be for∣bid for any accidental Fault of the Man; but the Gentiles and the Unconverted are to be perswaded to do all Good Things, which they are even obliged to by Precept. The Works of an unregenerate Man have the Nature of Sin only accidentally as to the Manner and the End of Acting, and not as to the Substance of the Works.

ART. XIV. Of Works of Supererogation.

VOluntary Works besides, over and a∣bove God's Commandments, which they call Works of Supere••ogation, cannot be taught without Arrogancy and Impiety: For by them Men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his Sake, than of bounden Duty is required. Whereas Christ says plainly, When ye have done all that are commanded to you, say, We are unprofita∣ble Servants.

Obj. 1. Christ said to a certain young Man, Mat. 19. 21. I•• ••hou wilt be perfect, sell all that thou hast, and give to the Poor: This was Counsel t••at did not indeed oblige all Men; but if it were put in practice, 'twould procure a 〈◊〉〈◊〉 exc••llent deg•• ••f Glo••y.

Answ. This was a particular Precept given to this young Man; and what is here com∣manded, that every one is obliged to perform, if the Necessity of his Brethren require it, which also was practised by the Primitive Christians. Affirmative Precepts, although they always oblige, yet not in all Conditions sim∣ply considered; but on Supposition there be found requisite Circumstances.

Obj. 2. The Apostle tells us, 1 Cor. 7. 25. Concerning Virgins, I have no command; yet I give my Advice, which whosoever follows, will do more than is absolutely necessary.

Answ. We cannot gather from hence, that there is any thing more perfect than the Ob∣servation of God's Commands, or indeed con∣ducing to eternal Life. Neither does this O∣pinion of St. Paul respect all times, but only that present Necessity, whilst the Church was under Persecution: And then, be it the A∣postle's Council, that Virginity is to be pre∣ferred to Matrimony; this is directed to none but those to whom God has given the Gift; in which Case this Counsel becomes a Precept to those who have the peculiar Gift of Conti∣nence. There are indeed many Counsels con∣cerning indifferent things; but we reject such as ascribe a meritorious and greater Power to things purely arbitrary, than to the Commands of God.

Obj. 3. St. Paul, 1 Cor. 9 15. boasts of his Works of Supererogation, because be had preached the Gospel freely, which was not necessary for him to do.

Answ. St. Paul preached the Gospel freely, that he might give no occasion of Reproach to

false Apostles, as if he took upon him that Office for the sake of Gain. The avoiding of Scandal is not then a Work of Supererogation, but every ones Duty; for woe to him by whom an Offence cometh, Mat. 18. 7.

ART. XV. Of Christ alone without Sin.

CHRIST in the Truth of our Nature was made like unto us in all things, (Sin on∣ly excepted) from which he was clearly void, both in his Flesh, and in Spirit. He came to be a Lamb without Spot; who by Sacrifice of himself once made, should take away the Sins of the World, and Sin (as St. John says) was not in him. But all we, the rest (although baptized and born again in Christ) yet of∣fend in many things; and if we say we have no Sin, we deceive our selves, and the Truth is not in us.

Obj. 1. It is said, That God made Christ to be Sin for us, who knew no Sin, 2 Cor. 5. 21.

Answ. God is said to have made Christ to be Sin for us, because he gave him as a Sa∣crifice for Sin, and no otherwise.

Obj. 2. Every one that abideth in God sin∣neth not, 1 John 3. 6. Therefore the Regenerate ••hat so abid••, do not offend in many things.

Answ. By this we are to understand, that a regenerate Man can very hardly be brought to sin, at least to habitual ones: Or else, that a regenerate Man, as such, or as far as he abideth in God, sinneth not: But so far as he has a Propension to sin, so far he departs from Grace and Regeneration.

Obj. 3. Eternal Life is promised to none but

him that overcometh, Re. 3. 5. Now only they can be said to overcome, that have absolutely subdued Sin.

Answ. As we are not rewarded with the Crown of Glory, till our Race is run, so nei∣ther can we poor Mortals expect wholly to o∣vercome Sin.

Obj. 4. We ought to be perfect, as our Father which is in Heaven is perfect (says our Savi∣our, Mat. 5. 48.) But this could not be, if we be sullied with the least Spot of Sin.

Answ. We must not argue for what we are, from what we ought to be; neither is there here supposed any Equality of Holiness with God the Father, which is absolutely impos∣sible; but we are exhorted to some kind of Likeness with God, which (Sin notwitstand∣ing) may be consistent enough with some Du∣ties of Piety.

Obj. 5. Christ said, John 9. 3. That neither the blind Man, nor his Parents did Sin.

Answ. Sin is taken either generally, in which Sense all Men sin; or else particularly for some horrid and enormous Impiety; which is often the Cause of a remarkable Judgment of God upon the Person of the Sinner, or up∣on his Children and Family: And in this Sense Christ spoke concerning the blind Man.

ART. XVI. Of Sin after Baptism.

NOT every deadly Sin willingly com∣mitted after Baptism is Sin against the Holy Ghost, and unpardonable. Where∣fore the Grant of Repentance is not to be denyed to such as fall into Sin after Bap∣tism. After we have received the Holy Ghost,

we may depart from Grace given, and fall in∣to Sin; and by the Grace of God (we may) arise again, and amend our Lives. And there∣fore they are to be condemned which say, They can no more sin as long as they live here, or deny the place of Forgiveness to such as truly repent.

Obj. 1. Every Sin is a Sin in or against the Holy Ghost; and therefore every voluntary Sin af∣ter Baptism is such.

Answ. A blasphemous, obstinate, and ma∣licious denying of, and opposition to a known Truth, is called the Sin against the Holy Ghost. Not that other Sins may not likewise be committed against the Holy Ghost; or that this very Sin is not likewise a Sin against the Father and the Son; but that it is commit∣ted against the proper and immediate Opera∣tion of the Holy Spirit. And thus every one sins, when the Truth of the Gospel (though clearly and sufficiently avowed) is denyed, is obstinately, and by voluntary Malice rejected, and violently opposed. And when in this denyal of an avowed Truth, and hostile Re∣sistence, Men obstinately persist to the last Day of their Lives: This is the Sin against the Holy Ghost.

Obj. 2. It is said, Heb. 6. 4, 5, 6. That if Men who have tasted of the Grace of God, fall away, they cannot be renewed again to Repentance.

Answ. The Apostle does not here speak of any particular Fall or Lapse, but of an uni∣versal Defection and Falling of, whereby un∣godly Men ruin themselves, and tread under Foot all the Means of Salvation.

ART. XVII. Of Predestination and Election.

PRedestination to Life is the everlasting Purpose of God, whereby (before the Foundations of the World were laid) he hath constantly decreed by his Council, secret to us, to deliver from Curse and Damnation, those whom he hath chosen in Christ out of Man∣kind, and to bring them by Christ to everlasting Salvation, as Vessels made to Honour. Where∣fore they which be indued with so excellent a Benefit of God, be called according to God's Purpose by his Spirit working in due Season: They through Grace obey the Calling: They be justified freely: They be made Sons of God by Adoption: They be made like the Image of his only begotten Son Jesus Christ: they walk religiously in good Works, and at length, by God's Mercy, they attain to everlasting Fe∣licity.

As the Godly Consideration of Predestina∣tion and our Election in Christ, is full of sweet, pleasant, and unspeakable Comfort to godly Persons, and such as feel in themselves the Working of the Spirit of Christ, mortifying the Works of the Flesh, and their earthly Members, and drawing up their Mind to high and heavenly things, as well because it doth greatly establish and confirm their Faith of e∣ternal Salvation to be enjoyed through Christ, as because it does servently kindle their Love towards God. So for curious and carnal Per∣sons, lacking the Spirit of Christ, to have con∣tinually before their Eyes the Sentence of God's Predestination is a most dangerous

downfal, whereby the Devil does thrust them either into Desperation, or into Wretchlesness of most unclean Living, no less perillous than Desperation. Furthermore we must receive God's Promises in such wise as they be gene∣rally set forth to us in Holy Scripture: And in our Doings that Will of God is to be fol∣lowed, which we have expresly declared un∣to us in the Word of God.

Obj. Against the foregoing Article it is obje∣cted, 1. That Men are not predestinated, be∣cause no other Creatures are said to be predesti∣nated; whereas there is the same Reason for all God's Creatures, which are ordained to some End by his Providence.

Answ. There is not the same Reason for all Creatures; for irrational Creatures are not capable of this Supernatural End. Predestina∣tion therefore is wrongfully called an Ordain∣ment to any End whatsoever.

Obj. 2. He that predestinates Men, ought to prae-determine whatsoever relates to their Merits or Demerits: But God does not prae-determine a∣ny of our Powers; for then we should be necessarily forced either to Salvation or Destruction. But God thus compels no body.

Answ. God has not prae-determined Mens Merits or Demerits, so as to impose any Ne∣cessity upon them; but has given to Man be∣fore the Fall a most free Will.

Obj. 3. That it is not agreeable to the Nature of Angels to be predestinated to Life; and therefore neither is it to Men: The Antecedent is thus proved; because Predestination to Life is a Purpose of Compassion; but the Angels ne∣ver were in Misery: The Consequence is true, be∣cause

Angels are capable of Happiness as well as Man.

Answ. Why may we not say of good An∣gels, that they were predestinated to Life? Since Pity is not only a Releasement from Mi∣sery; but every Reward above what is due is such: And the Nature of the Mercy is not to be taken from any Prior State, but from the present Condition; and therefore it is not ma∣terial whether any one be predestinated from a State of Misery or not.

Obj. 4. If God should reprobate any one, the Man that is reprobated is not to be charged with his own Ruin: For no Man must be charged with what he could not avoid: But if God should re∣probate, Man could not help it; for no Man can withstand God.

Answ. This Argument would hold, if God should damn a Man inevitably without any Cause; but because Man's falling into Sin proceeds from his own Degeneracy; there∣fore his Destruction is deservedly imputed to himself.

Obj. 5. God has accepted a sufficient Ran∣som for all Men, that is, the Satisfaction of Christ; therefore he ought to receive all Men into his Favour; and by consequence none are to be damned.

Answ. The Ransom that Christ made was sufficient, but 'twas upon the Condition of our applying it to our selves; otherwise it would not be so: But all Men do not rightly apply Christ's Merits.

Obj. 6. They, whose Salvation depends upon the secret Determinations of God, can have no true Comfort or Support; therefore the Doctrine

of Predestination is not so full of Comfort as we speak of.

Answ. The Counsel of God is a Secret to us, and brings no Comfort unless it be revealed by the Holy Spirit, and by the Signs of Election, which are Faith, Repentance, Charity, and o∣ther Vertues.

ART. XVIII. Of obtaining Eternal Sal∣vation only by the Name of Christ.

THey also are to be had accursed, that pre∣sume to say, that every Man shall be sa∣ved by the Law or Sect which he professeth, so that he be diligent to frame his Life accord∣ing to that Law and the Light of Nature; for Holy Scripture does set out unto us only the Name of Jesus Christ, whereby Men must be saved.

Obj. 1. Not only the Gentiles may be saved by the Law of Nature, but the Jews also by the Law of Moles, Rom. 2.

Answ. It is asserted, Rom. 3. 28. That no Man can be saved by the Law of Nature or of M••ses. Although Gentiles and Jews did perform some Works, yet they were imperfect without Christ.

Obj. 2. It is said, That the whole of the Law and the Prophets is comprehended in that known Law of Nature: All things that ye would that Men should do unto you, do ye also to them, Mat. 7. 12. Whence we may easily ga∣ther, that it appears to all Men what is absolutely necessary to Salvation.

Answ. The Love that we are to shew to our Neighbour is comprehended in that Principle; but that alone is not sufficient: for the Do∣ctrine

of the Gospel, which is unknown to Na∣ture, is likewise requisite to Salvation.

Obj. 3. God does not require at our Hands things impossible; but it is impossible that they who have never heard of Christ, should relie upon or believe in him.

Answ. Either, according to the Apostle, Rom. 10. 18. All Men have heard of the Go∣spel of Christ: Or, All may hear of him in the utmost Parts of the World, where the Go∣spel is daily preached: Or if there have been, and are some, who have never heard of it, we must think, that this was and is for some very grievous Impieties, which make them unworthy of such a Knowledge.

Obj. 4. Christ told the Pharisees, John 9. 41. If ye were blind, ye would not have Sin: And then told his Disciples concerning the Jews, John 15. 22. If I had not come and spoke unto them, they had not had Sin: So that in these places he gives us sufficiently to understand, that simple Ignorance ought not to be im••uted to any one: Of which see more in Article VIII.

Answ. This is Christ's meaning; either that if he had not come to the Pharisees at all, if they had not read the Scriptures, and seen his Miracles, which confirmed him to be the Mes∣fiah. Or if they had been blind in their Opi∣nion, and had sought for further Light from him, they had not had the Sin of Infidelity: But notwithstanding this, because of their o∣ther Impieties, without a Saviour, they could not escape Damnation.

ART. XIX. Of the Church.

THE visible Church of Christ is a Con∣gregation of faithful Men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's Ordinance, in all those things that of necessity are requisite to the same.

As the Church of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred, not only in their Living and manner of Ceremonies but also in Matters of Faith.

Obj. 1. That the Church is compared to a Fold, wherein are Sheep and Goats, i. e. good and bad: Therefore the Church is not only the Congregation of the Faithful.

Answ. Wicked Men may be said to be in the Church, but not of the Church.

Obj. 2. Very many Sects have boasted, that with them was to be sound wholsome Doctrine, and a right use of the Sacraments; and there∣fore these Marks do not always distinguish the true visible Church.

Answ. It is one thing falsly to boast, and another really to have; the infallible Word of God, well considered, will show to what Assembly Men ought to joyn themselves. We find that the Beraeans (tho' not of the Priestly Order) could know how to value St. Paul's New Doctrine, with Profit to themselves.

Obj. 3. That these Marks are later and more obscure than the Church; later because the Do∣ctors or Teachers are before the Doctrine; more obscure, because it is the part of the Church to explain its own Doctrine.

Answ. The Word of God, tho' not as the written Word, yet as to its Substance, was before the Church, because by that the Church was formed: But tho' it were after the Church, yet it might be a mark of it, as the Effect may be a mark of the Cause. Even the written Doctrine was before its Teachers, who have lived in these last Ages: And then, to an Unbeliever, the Church is more plain and remarkable than the Scripture, as to its external Form; but to a Believer, the Scri∣pture is plainer than the Church, as to its internal Form, because the Holy Spirit en∣lightens the Minds of the Faithful. Now the Church explains the Scripture, but then it is by Scripture, because it lays down Scripture in its own simple native Light: And so far we ought to give credit to the Decisions of the Church, as far as its Determinations are agree∣able to the Scriptures.

Obj. 4. We can assign no time wherein the Church of Rome has failed.

Answ. As to the time wherein the Church of Rome has begun to fail, the Apostle wit∣nesseth, That in his time the foundations of that Mystery of Iniquity were already laid, 2 Thess. 2. 7. And Christ tells us, Mat. 13. 25. That the Enemy the Devil came and sowed Tares among the Wheat, while Men slept, that is, before they were aware: And who (I pray you) will be able to show us, when Religion began so to be corrupted by the Pha∣risees as it was? It is sufficient to us, that the Doctrine of the Romanists (as we now find it) is not conformable to the Word of God.

Obj. 5. We can name no visible Assembly or

Church that has had a Being, since the Defecti∣on of the Church of Rome.

Answ. It is no strange thing, that the true Church should be so oppressed by the violence of Persecutions, and Errors so far prevail, as that no Publick Assembly, either very numerous or very remarkable, can be found to worship God rightly: As in the time of Elijah, 1 Kings 19. 14. The Prophet complains, that he alone was left, not only of the Prophets, but of all the Sons of Israel, with whom the publick and ordinary Worship of God was yet ob∣served; and that these Words of the Prophet are to be taken in the largest Sense, and not of the Kingdom of Samaria alone, the Apostle gives us to understand, Rom. 11. And then the Kings of Judah at that time revolted, and grew cold in their Worship, and the service of God: Now those Seven thousand that had not bowed the Knee to the Image of Baal, did not constitute any visible Church, because they lay concealed in the midst of Idolaters, and not so much as the Prophets were known. Let us withal consider, how small a Church it was, while Christ was alive, and almost all Men opposed him and his Doctrine; and when the Son of Man shall come the second time, he will hardly find Faith in the Earth, Luke 18. 8. All this is not said, as if there were not visible Assemblies to be found agree∣ing with us in Doctrine; for the Eastern Churches have retained the Fundamentals of Religion uncorrupted, and would never be Subject to the See of Rome: So in other Countries, there have been always Assemblies of the Faithful, that have maintained our Cause, as very many have demonstrated.

ART. XX. Of the Authority of the Church.

THE Church has Power to decree Rites or Ceremonies, and Authority in Con∣troversies of Faith: And yet it is not lawful for the Church to ordain any thing that is con∣trary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, altho' the Church be a witness and keeper of Holy Writ, yet as it ought not to decree any thing against the same; so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

Against which it is Objected:

Obj. 1. The Lord has said, Deut. 4. 2. Ye shall not add any thing to the Word which I com∣mand you; and therefore it seems the Church has no Power of adding Rites and Ceremonies.

Ans. These Words are not to be understood of every Addition that is made, but of That only, which is contrary and repugnant to Scripture; or which is a Corruption of what God had commanded by Moses.

Obj. 2. The Apostle would not have the Christians to be subject to the Ordinances of Men, Col. 2. 20. but Ecclesiastical Ceremonies are such.

Answ. The Apostle forbids the Colossians to be subject to the Decrees of the Ceremonial Law of Moses; such as, The not touching dead Bodies, lest they should be defiled; The not eating of this or that Meat, as if it were unclean; but he does not speak against such Rites and Ceremonies which tend to preserve the external Worship of God and the State of the Church.

Obj. 3. Those Doctrines which are the Com∣mandments of Men, ought not to be taught, o∣therwise it were in vain to worship God, Mat. 15. 4.

Answ. Men would indeed worship Christ in vain, if they neglected his Commands to obey the Commandments of Men: But Christ does not blame such Precepts of the Church, as are not contrary to the Divine Laws; but only such Commandments of Men, as are purely human Conceits, invented by Men, contrary to the Will of God, Of which there are some vain and trifling; as the Superstiti∣ous Washings, ver. 2. others Erroneous as that the Soul is polluted with Meats, ver. 11. and others again absolutely contrary to the Word of God, as the defrauding of Parents, ver. 6.

Obj. 4. Scripture is the Judge of Controver∣sies, and therefore the Church has no Authority in them.

Answ. In the deciding of Controversies of Faith, the Church has not the supream and principal Authority; but a ministerial and li∣mited one, as far as it follows the judgment of Scripture, and declares that to others.

ART. XXI. Of the Authority of General Councils.

GEneral Councils may not be gathered to∣gether without the Commandment and Will of Princes; and when they be gathered together (forasmuch as they be an Assembly of Men, whereof all be not governed with the Spirit and Word of God) they may Err, and sometimes have erred, even in things per∣taining unto God. Wherefore things ordained

by them, as necessary to Salvation, have nei∣ther Strength nor Authority; unless it may be declared, that they be taken out of Holy Scri∣pture.

Obj. 1. The Church is sometimes des••itute of a Christian Prince; and yet even then Coun∣cils are to be called.

Answ. This Article is to be understood of that time, when the Church is not destitute of such a Prince.

Obj. 2. Princes have only Authority in Poli∣tical Matters, and Christian Princes are not set over Christians, as they are Christians, but as they are Men: For Princes themselves, as they are Christians, are the Sheep, and for that rea∣son must be Subject to the Shepherds.

Answ. Princes have Authority in Ecclesiasti∣cal Matters, not to officiate in Holy Things, but to take care that they be done. Christian Princes are set over Christians as such: be∣cause altho' Princes are the Sheep in respect of such Actions which relate to an inward Ecclesiastical Government; such as the Preaching of the Word, and Administration of the Sacraments; yet in respect of the out∣ward Government of the Church, Princes are the Pastors of all their People. Kings are under Ministers in some Ecclesiastical Matters, but Ministers are subject to Kings in all Civil Concerns.

Obj. 3. It is said, that where two or three are gathered together in the Name of Christ, they shall always obtain what they desire: Much more then shall Bishops, praying in a Council, obtain all things necessary to determine whatsoever re∣lates to the Church.

Answ. The Faithful do not always obtain what they desire, and if they did obtain it, they do not always use it with the best Wis∣dom and Discretion, therefore they often Err: And altho' Christ be with us, yet in this Life we know but in part.

Obj. 4. The whole Church cannot err in Faith, Mat. 16. 18. but a Council does represent the Church, and the whole Authority of the Church is form••ly in the Bishops, as the Sight is in the Eye.

Answ. Tho' a Council do represent the Church, yet its Legates and Ministers may err, whilst the whole Body of the Church does not. Councils are but a part of the Church, and the same Privileges do not be∣long to the Part as to the Whole. They that are not in Councils, have sometimes particu∣lar Gifts, by which Councils themselves might be mended: Neither are all the Eyes of the Church in those Bishops that are met in Coun∣cil, whereas there are many Bishops out of the Council that see as well as the other: Nay, all single Christians do in some measure see; And their Gifts are not to be despised neither.

Obj. 5. If the Judgment of Councils was not Infallible, we might deservedly call in question, whether all the ancient H••esies ••ave been rightly condemned or not.

Answ. Heresies were not such, because Councils declared them so; but because they were declared so from the Word of God: From whence 〈◊〉〈◊〉 may be 〈◊〉〈◊〉 and unquesti∣onable, which Heresies have been righ••y con∣demned.

ART. XXII. Of Purgatery.

THE Romish Doctrine, concerning Pur∣gatory, Pardons, Worshiping, and Ado∣rations, as well of Images as of Relicks, and also Invocation of Saints is a fond thing, vain∣ly invented and grounded upon no Warranty of Scripture, but rather repugnant to the Word of God.

Obj. 1. It is alm••st the universal Consent of all Nations, that the Soul is not immediately admitted into Heaven, but is purged and puri∣fied in Hell, and therefore the Opinion of Pu••∣gatory is not so va••n.

Answ. The consent of Nations may take place in Natural Things, but not in Spiritual.

Obj. 2. There is mention made of the Fire of Purgatory, 1 Cor. 3. 10, &c.

Answ. Either the Fire of Tribulation and Trial is there understood, and so it means not a real, but imaginary Fire: Or else [The Fire shall try,] that is, the Spirit of God shall search and examine every ones Work, as a Sanctifier. Others understand this place of the Condagration of the World, and the se∣vere Judgment of God.

Obj. 3. There is in the Church an infinite treasure of Satisfactions from the Sufferings of Christ, that can never be exhausted: To this Treasure belong likewise the Passions of the Bl••s∣sed Virgin, and other Saints, w••o have suffered more than their Sins required. Now the Pastors of the Church, out of this inexhaustible. Treasure, have Authority to dispense, and grant Indulgen∣cies to those who are guilty of suffering Temporal Punishment.

Answ. The Satisfaction of Christ is not ap∣plied by Parts, but wholly to all and every of the Faithful, neither is there any thing here superfluous. And then as for the Blessed Vir∣gin, and other Saints, they have not done any good thing, or suffered any thing, which was not before a Debt. A Creature ought both to do and suffer the greatest things for God's Glory; because whatever they do and suffer, they will be abundantly rewarded for it, and therefore it cannot be satisfactory for others: Besides this Authority of dispensing any thing at Will, was never granted to the Pastors of the Church.

Obj. 4. Images are capable of Injury and Contempt; and so consequently of Honour and Worship.

Answ. This Argument may be allowed to have a sound and wholsome meaning, pro∣vided we do not understand it of a Religious Worship.

Obj. 5. The Bodies of the Saints are the Temples of the Holy Ghost, and for that reason are to be worshiped.

Answ. The Bodies of the Saints are to be honoured with a lawful Honour, but are not to be worshiped with Religious Worship.

Obj. 6. There are Intercesso••s usually appoint∣ed for these that would ask ••y thing of a King; and therefore much more ought those who come to God to make use of such; since he is at a greater distance in his Nature from Men, and superior to them.

Answ. The similitude betwixt God and Earthly Princes is ill applied; for either they will not hear and answer, or they neglect to

do it, or else they cannot; but nothing of this can we suppose in God, because he invites all Men to himself, and is not as Man is, Hos. 11. 9. And then too we have an Intercessor with God, Christ Jesus.

ART. XXIII. Of Ministring in the Congregation.

IT is not lawful for any Man to take upon him the Office of publick Preaching or Ministring the Sacraments in the Congrega∣tion, before he be lawfully called and sent to execute the same: And those we ought to judge lawfully called and sent, which be chosen and called to this Work by Men who have publick Authority given unto them in the Congregation, to call and send Ministers into the Lord's Vineyard.

Obj. 1. There were in the Primitive Church, not a few that taught and preached the Word, who were never called, as appears by the Example of th••se that were dispersed upon the Persecution of the Church, after the Death of St. Stephen, Acts 8. 4.

Answ. Among those that were dispersed, some perhaps were called; If not, we grant it to be lawful in an extraordinary time of Persecution, publickly to teach, without an ordinary Vocation; and not otherwise.

Obj. 2. He may be ••uly said to be called, who is furnish'd with proper Gifts for teaching and instructing others.

Answ. Altho' the foundation of a true Cal∣ling, be such Gifts as inable a Man to teach others; yet there is likewise required a Trial

and Approbation of his Gifts, to be made by others, before he be admitted into Holy Or∣ders.

Obj. 3. St. Paul, when he is describing a Bishop, does not mention any necessity of a Voca∣tion, 1 Tim. 3. Tit. 1. 4.

Answ. Altho in those places he does not ex∣presly mention a Vocation; yet in others he does; as Rom. 10. 15.

Obj. 4. To teach others is a Work of Cha∣rity, Jam. 5. 19, 20. and for that reason should not require a special Vocation.

Answ. We do not deny that to teach others is a Work of Charity, yet it does not from hence follow, that any one may take upon him to teach and preach publickly in the Church; not only because the Scripture very often urgeth the necessity of a Vocation, but likewise because upon this Account too great a liberty would be given, and even Women would ••each in the Church, contrary to the Judgment of the Apostle 1 Cor. 14. 34. 1 Tim. 2. 12. Besides that, a great many who were really unfit to teach in the Church, would yet take upon them to do it, which the Apostle forbids, 1 Tim. 5. 12.

ART. XXIV. Of Speaking in the Con∣gregation in such a Tongue as the People understand.

IT is a thing plainly repugnant to the Word of God, and the Custom of the Primitive Church, to have Publick Prayers in the Church, or to minister the Sacraments in a Tongue not understood of the People.

Obj. 1. We are told, Lev. 16. 17. that the People, according to the Commandment, were to stay without, and the Priest was to enter into the Sanctuary: Of which likewise we have an Example, Luke 1. 20. And therefore it is not necessary, that the People should understand the Priest.

Answ. The Priests entring into the Sanctu∣ary was a Type of Christ, who alone by his own Vertue is entered into Heaven, there to pray for us: Besides, when the Priest spoke to the People, he spoke so as to be understood by All.

Obj. 2. If the People ought to pray for those things only which they understand, then they must never repeat the Psalms and other Scriptures, in which they cannot be supposed to understand every thing.

Answ. Tho' all things out of the Psalms and other Books cannot be perfectly under∣stood, yet very many may: But there is no∣thing at all understood by the unlearned in the Latin Versions. Prayer is our Conference with God, and this ought to spring from our own Sen••e: And therefore, as far as we are able, we ought to know those things we speak, whilst we are praying.

Obj. 3. It is 〈◊〉〈◊〉, that Piety is much diminished, ever 〈◊〉〈◊〉 t••e Mother Tongue began to be in Use in the Church.

Answ. True Piety is not diminished; in∣stead of a senseless Superstition, which did formerly prevail, there is now 〈◊〉〈◊〉 many, sin∣cere Piety, altho' the Church was never with∣out many prosane Per••ons: And if Piety was diminished in many, this would be only acci∣dentally

so, by the default of some wicked Men; As the Gospel, when it is preached is to very many a savour of Death unto Death: But Prayers in a known Tongue cannot be the cause of this Impiety.

Obj. 4. The 〈◊〉〈◊〉 of the Lesser Asia m••de use of the Greek Tongue in their Wor∣ship: But all the People did not understand it; 〈◊〉〈◊〉 when the Lame Man was ••ealed, they spoke in the Lycaonian Language, Acts 14. 11. And so again, Acts 2. there are reckoned up various Tongues, that were t••n in Asia, and which the Apostles made use of.

Answ. The Lycaonian Tongue was a Dia∣lect of the Greek, as well as many others were, and the Apostles preached in Greek to these People; so that without doubt they un∣derstood them.

Obj. 5. If there was one Tongue used in all Churches, it would much tend to the Vnity of the Church.

Answ. The Unity of the Church does not depend upon the Un••y of Tongues, but up∣on the Unity of Doctrine.

Obj. 6. The end 〈◊〉〈◊〉 Divine Service is not the Instruc••n of the People, but the Worship of God. Now God 〈◊〉〈◊〉 our Prayers, w••en they are utte••ed in an un••own Tongue; and it is enough, that the People 〈◊〉〈◊〉 d••nt Minds.

Answ. The principal ••d of Divine Ser∣vice is the Wor••ip of God; but in Subordi∣nation to this, the Edification of the People is to be considered likewise. Now the People can••ot be 〈◊〉〈◊〉, unless they understa•• 1 C••. 14. And then the End of a Publi••k Meeting is not, that God may understand, 〈◊〉〈◊〉

that he may approve of the whole Assembly: Neither is it enough for the People to under∣stand, that something is done to the Praise of God, and to have a devout Mind in general; but they ought likewise distinctly to under∣stand what it is that is done to the Praise of God.

ART. XXV. Of the Sacraments.

SAcraments ordained of Christ be not only. Badges or Tokens of Christian Mens Pro∣fession; but rather they be certain sure Wit∣nesses and effectual Signs of Grace and God's good Will towards us; by the which he does work invisibly in us, and does not only quick∣en, but also strengthen and confirm our Faith in him. There are Two Sacraments ordain'd of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord. Those Five, commonly called Sacraments; that is to say, Confirmation, Penance, Orders, Matrimo∣ny, and Extreme Un••ion, are not to be coun∣ted for Sacraments of the Gospel; being such as are grown, partly of the corrup following of the Apostles; partly are States of L••fe al∣lowed by the Scriptures: But yet have not like Nature of Sacraments with Baptisin and the Lord's Supper; for that they have not any visible Sign or Ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them: And in such only as worthily receive the same, they have a wholsom Effect or Operation; but they that

receive them unworthily, purchase to them∣selves Damnation, as St. Paul says.

Obj. 1. The Sacraments are often made use ••s by Hypocrites; and therefore they are not certain Signs of Grace.

Answ. Out of a charitable Opinion the Sa∣craments are distributed to All; but they are certain Signs of Grace, only to them that be∣heve, and receive them worthily.

Obj. 2. Neither this Word [Sacrament] nor the number of only Two Sacraments, is to be met with in Scripture.

Answ. Although we do not find the Word [Sacrament] in Scripture, yet the thing that is meant by that Word is to be found there: And the Apostle 1 Cor. 10. reckons up only these Two Sacraments; neither in the Sacred Wri∣tings the Word [Sacrament] being strictly ta∣ken) can we find any more. Some have thought that these Two were signified by the Water and Blood which came out of Christ's Side, John. 19.

Obj. 3. The external Sign of Confirmation, is, Imposition of Hands, Acts 8. 17.

Answ. T••at Confirmation there spoken of) by Imposition of Hands, was extraordinary and peculiar to the Apostles.

Obj. 4. The Judicial Sign of Repentance, is, Absolution, John 20. 23.

Answ. There is no outward Sign there pre∣scribed, not so much as the Matter or Form of a Sacrament. because there is nothing that is distinct from the Word spoken. Christ him∣self made use of no other outward Sign besides Breathing on them.

Obj. 5. The Ceremony of Extreme Unction is

to be met with Jam. 5. 14. together with a Promise annext to it.

Answ. The Command concerning Extreme Unction, took place only, whilst there was miraculous Gifts in the Church; and relate on∣ly to the miraculous curing of sick People.

Obj. 6. The outward Sign of Orders, is Im∣position of Hands, 1 Tim. 4. 14.

Answ. Imposition of Hands is not essential to Holy Orders, because it was not always practised. Matthias was chosen into the Place of Judas without it, Acts 1. The Apostles were chosen and con••ecrated without it, Mat. 10. Mark 3. And it is strange that the Ro∣manists should make Imposition of Hands a Sa∣cramental Ri••e, as well in Orders as Confir∣mation; whereas we no where find in S••ri∣pture, that one and the same Sign should be in Two different Sacraments.

Obj. 7. Concerning 〈◊◊〉〈◊◊〉 are told, Eph. 5. 32. That it is a Mystery or Sacrament.

Answ. The Apostle does not mean that Ma∣trimony is properly a Sacrament, but only a Mystery; whereof there are many that are not Sacraments.

ART. XXVI. Of the Unworthiness of the Ministers, which hinder not the Effects of the Sacraments.

Although in the visible Church the Evil be ever mingled with the Good, and ••ome∣times the Evil have chief Authority in the Mi∣nistration of the Word and Sacraments; yet sorasmuch as they do not the same in their own Name, but in Christ's, and do minister by his

Commission and Authority, we may use th••ir Ministry, both in hearing the Word of God, and in receiving of the Sacraments: Neither is the Effect of Christ's Ordinance taken a∣way by their Wickedness, nor the Grace of God's Gifts diminished from such as by Faith, and rightly, do receive the Sacraments ministred unto them, which be effectual be∣cause of Christ's Institution and Promise altho they be ministred by Evil Men.

Nevertheless it appertaineth to the Disci∣pline of the Church, that Enquiry be made of Evil Ministers, and that they be accused by those that have Knowledge of their Offences: And finally, being found guilty, by just Judg∣ment be deposed.

Obj. 1. No body can give what he has not: But wicked Ministers have not Grace and For∣giveness of Sins; and therefore they can••t effe∣ctually administer the Sacraments, whereby they are obtained.

Answ. A minister does not give Heav••y Gifts effectually as the principal efficient Cause, but as the instrumental one: Now the Effect ought not to be like the Instrument, but the first Cause. Besides he does not properly give the same Gifts, but only the external Signs of them. Hence God is said t•• circumcise t••e Heart, Deut. 3. 6. And Christ b••ptized with the Holy G••st; but Jo••n with Water, Mat. 3. 11.

Obj. 2. God said to ••e Wicked or Ungodly M••n, What hast thou to do to declare my Sta∣tutes, or that thou shouldest take my Cove∣nant in thy Mouth, seeing th••n hatest In∣struction, and cas••est my Words behind thee? Psal. 50, 16, 17, And since God would not have

wicked M••n administer Holy Things, methinks 〈◊〉〈◊〉 Ministry s••uld be unprofitable.

Answ. This 50th Psalm does not speak pe∣culiarly of Ministers, but of the People of the Jews, whom God chastised, because they had his Law always in their Mouths, and were ve∣ry frequent in their Sacrifices, and yet lead wicked Lives; and this sort of Worship it is that is there spoken against. But if the Place be applied to Ministers, it may be said, that the Ministry of one that leads a wicked Life, is not acceptable to God in respect to the Person that administers, but yet it may be efficacious and profitable in respect to the Hearers.

Obj. 3. A Man that is overtaken in a Fault is to be res••ored by the Spirit of Meekness, Gal. 6. 1. Much more then ought a Minister in re∣spect to his Person; therefore he ought not to be chastised and deposed.

Answ. Wicked Ministers are to be often warned; but if they will not at all obey these Admonitions, they may, and ought then to be deposed.

ART. XXVII. Of Baptism.

BAptism is not only a Sign of Profession, and Mark of Difference, whereby Christian Men are discerned from others that be not Christened; but it is also a Sign of Regene∣ration or New Birth, whereby, as by an In∣strument, they that receive Baptism right∣ly, are grafted into the Church: The Pro∣mises o•• the Forgiveness of Sin, and of our Adoption to be the Sons of God, by the Holy Ghost are visibly signed and sealed•• Faith is confirmed, and Grace encreased by

Vertue of Prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the In∣stitution of Christ.

Obj. 1. God confers Grace, whereby Men are grafted into the Church, and there were some that were Members of the Church before their Bap∣tism; namely, The Treasurer to Queen Candace, Acts 8. Cornelins the Centurien, Acts 10. 〈◊〉〈◊〉 even by their good Works shewed that t••ey were regenerate; and for this Reason, Baptism is not the only Sign of Regeneration; nor is it o••∣ing solely to that, that Men are grafted into the Church.

Answ. Although God be the principal Cause of Salvation; yet this does not hinder but that Baptism may be the Means that God may make use of in bestowing Salvation. And then Baptism, in Infants, is their first Entrance in∣to the Church, though it be not so in Per∣sons grown up; as in the Examples that are alledged: But ye•• Baptism is not without its Benefit, even in Persons grown up, inas∣much as it confirms their Faith. It is true, Good Works did testifie, that there were ma∣ny Believers; but they did not so 〈◊〉〈◊〉 do it, as publick Baptism in the Church.

Obj. 2. The Promises of God are most sure in themselves, and do not need any Confirmation by the Sacraments.

Answ. The Promises of God are indeed most sure in themselves; but in respect to us they do want Confirmation.

Obj. 3. It is the Holy Ghost that fixes in our Minds the Certainty of the Divine Promises.

Answ. The Holy Ghost gives us Assurance; but it is by the Mediation of the Word and Sacraments.

Obj 4. The Faith of the Gospel, which is preached to us, does exclude all manner of doubt∣ting; and therefore does not need any Confirmati∣on by the Sacraments.

Answ. The Faith which we preach does exclude all doubt in respect of the Object, but not in respect of the Subject. We know that Christ is Omnipotent, and Faithful, although we our selves be weak: We know that a weak Faith may be true: but yet that which is less liable to doubting is more perfect: And then we cannot doubt, that Men by Baptism and o∣ther Means, may still obtain a greater mea∣sure of Faith.

Obj. 5. Infants are not to be baptized, be∣cause Christ commands us first to teach, and then baptize, Mat. 28. 19. But Infants can∣not be taught.

Ans. That place is to be understood of such Persons as are grown up, that are capable of Learning, and no•• of Infants. Besides, the Word in the Original [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] does not pro∣perly signifie [to teach] but to make Disciples; and this may be spoken of Infants. The Chil∣dren of the Jews were, without any appoint∣ment, circumcised; and the same Reason holds for baptizing Christian Infants.

Obj 6. T••se who believe not, are to be with-held from Baptism; but Infants do not believe, because they have no Knowledge of Good or Evil, Deut. 1. 39.

Answ. All these places relate to Persons grown up: And then besides, the Faith of Pa∣rents

is though•• sufficient for their Children: why may not the Faith of another as well be sufficient to them, as the Sin of another be im∣puted to them?

ART. XXVIII. Of the Lord's Supper.

THE Supper of the Lord is not only a Sign of the Love that Christians ought to have among themselves one to another: But ra∣ther it is a Sacrament of our Redemption by Christ's Death: Insomuch that to such as rightly, worthily, and wi••h Faith receive the same, the Bread which we break is a parta∣king of the Body of Christ And likewise the Cup of Blessing is a partak•• of the Blood of Christ. Transubstantiation ••r ••he Change of the Substance of Bread and W••e in the Sup∣per of the Lord, cannot b•• proved by Holy Writ: but it is r••pugnant to the plain Words of Scripture, ••verthroweth the Nature of a Sacrament, and has given occasion to many Superstitions. The Body of Christ is given, taken, and eaten in the Supper only, after a Heavenly and Spiritual manner: And the Mean, whereby the Body of Christ i•• received and eaten in the Supper is Faith. The Sacra∣ment of the Lord's Supper was not by Christ's Ordinance reserved, carryed about, li••ted up, or worshipped.

Obj. 1. Transubstantiation is f••unded on the very Wo••ds of the Institution, Mat. 26. 26. and these must signifie a true c••ange of the Bread and Wine.

Answ. In the Holy Supper there is not a Substantial, but a Sacramental Change.

Obj. 2. The same thing which was exhibi∣ted by Christ to his Disciples to be eaten and drank, was given and s••ed for us for the Remis∣si••n of our Sins: But i•• was not Bread, but the Body of Christ which was given: It was no•• Wine, but the Blood of Christ which was shed; and therefore the true Body and the true Blood of Christ was exhibited, which could not be without a Substantial Change of the Bread into his Bo∣dy, and of the Wine into his Blood.

Answ. It is called the true Body and true Blood of Christ; but only secondarily and re∣presented as such. So we say of Caesar's Picture: This is Caesar that overcame Pompey.

Obj. 3. The Words of the Institution are to be understood in their proper Sense, because they are the Words of a Will or Testament, and Christ uttered them, when he was about to die, to his il∣literate Disciples.

Answ. The Words of a Will may be clear, though figurative. Every Trope is not ob∣scure; it is sometimes the Light and Beauty of Speech. We m••et with this Figure also, L••k 22. 20. where the Cup is called the New T••ment. And then the Ignorance of the D••s∣ciples ought not to hinder a c••mmon way of speaking in all Sacraments; because something they must signifie to us.

Obj. 4. Christ is Omnipotent; and therefore his Body may be 〈◊〉〈◊〉 in the Euc••st under the Species of 〈◊〉〈◊〉 ••nd Wine.

Answ. We must not argue from what may b•• to what is. We are not inquiring what Christ can do, but what he will do: Christ can do all things which do not imply a Con∣tradiction; but it is a Contradiction to ••ay,

that one and the same Body should be both in Heaven and in the Sacrament at the same time.

Obj. 5. The Ancients kept and laid up the Sacramental Elements.

Answ. We do not inquire what the Ancients did, but what Christ and his Apostles did: The Ancients, perhaps, kept up the Sacrament for the Communion of sick Men, that were absent, and not for Adoration

Obj. 6. The Body and Blood of Christ are corporeally in the Sacrament; otherwise the thing figured, viz. The Supper, would not be better than the Figures themselves, viz. the Paschal Lamb, the Manna, and the Blood whereon the Old Testa∣ment was established; all which were bodily ex∣hibited.

Answ. The Paschal Lamb and the Manna, were chiefly the Figures of Christ (who is the thing signified in the Supper) and not of the Supper it self.

Obj. The Eucharist is to be religiously carried about in publick Processions, because the A••k of the Covenant, which was the Type of this, was so c••rryed about, 2 Sam. 6. 8.

Answ. There was a Command or Permis∣sion for the carrying about or transferring of the Ark; which also was ho••oured with a Ci∣vil but not adored with a Divine Worth p. There is nothing there like the Pompous and Idolatrous Elevation of the Host.

Obj. 8. W••ve the 〈◊〉〈◊〉 of some Fa∣thers for the Elev••tion of the Host.

Answ. It is not mater••l what some Fathers, and especially the more Modern have done; but we are to mind what our Lord did and said.

Obj. 9. The Body and Blood of Christ are to be ado••ed: Now the Eucha••ist consists of the Body and Blood of Christ, and for that reason it is to be W••shiped.

Answ. The Body and Blood of Christ are without doubt to be wo••staped, provided they were joined in the Eucharist with the Godhead; But that is begging the Question.

ART. XXIX. Of the Wicked, which eat not the Body of Christ in the Use of the Lord's ••upper.

THE Wicked, and such as be void of a lively Faith, altho' they do carnally and visibly press with their Teeth, as St. Augustin says, the Sacrament of the Body and Blood of Christ; yet in no wise are they Partakers of Christ; but rather to th••r Condemnation do eat and drink the Sign or Sacrament of so great a Thing.

Obj. 1. The Intireness of a Sacrament does not depend upon the Faith of the Receiver, but upon the Authority of the Institution; and there∣fore by the Incredulity of the Man, it cannot be changed or made v••id.

Answ. The Intireness of a Sacrament, taken in its largest Sense, does depend upon Both.

Obj. 2. Judas eat the B••y of the Lord, and drank his Blood; And St. Mark witness•• 〈◊〉〈◊〉, that they all d••ank of the Cons••crated Cup, Mark 14. 23. And then St. Luke writes, that after Supper Christ uttered these words, Behold the Hand of h••n that betrayeth me, is with me on the Table, Luke 22. 21.

Answ. Some deny that Judas was present

at the Holy Supper, much less that he did partake of it: However it be, if he was pre∣sent, he received only the Sign, and the Bread of the Lord, (as other Hypocrites do) and not the thing signified, i. e. the Spiritual Bread and Body of Christ.

Obj. 3. St. Paul teaches us, 1 Cor. 11. 27. That the Unworthy are guilty of the Body and Blood of Christ; as if they had received them, tho' irreligiously.

Answ. The Apostle tells us, that the Un∣godly become guilty of the Body of Christ; not that they do truly receive it; but because they do not discern, i. e. not considering the Dignity of the Meat, they come to this Table without Reverence or Fear.

ART. XXX. Of Both Kinds.

THE Cup of the Lord is not to be denied to the ••ay-People; for both the Parts of the Lord's Sacrament, by Christ's Ordinance and Commandment ought to be ministred to all Christian Men alike.

Obj. 1. There is no Precept which obliges M••n to both Par••s of the Sacrament, Christ only told his Disciples, Take Eat, Drink.

Answ. There is a Precept in the Institution of Christ, that does oblige ••ay-Men, altho' it is not expressed, yet 'tis imp••ed: And that by the Apostle, 1 Cor. 11. 26. and 〈◊〉〈◊〉. 28. his meaning is explained and cleared: for what Christ told h••s Disciples, that must be meant by the Apostle of the whole Church, and is injoyaed to the whole Assembly of the Corinthians.

Obj. 2. Christ himself proves in words, the use of only one Species, where he promises eternal Life to them that eat his Flesh, making no mention at all of drinking.

Answ. The Sixth of John treats properly of a Spiritual Eating; and the mentioning of Bread alone was done with relation to the Manna, which the Jews boasted of as if it were Bread from Heaven, ver. 31. In the same Chapter, and in explaining the same thing, Flesh and Blood are joyned together four times by our Lord, as the necessary Meat and drink, ver. 53, 54, 55, 56.

Obj. 3. Christ, by what he did himself, ap∣proves of the Use of only one Species, Luke 24. 30. For there he gave the Sacrament to Two Disci∣ples at Emaus, under the single Species of Bread.

Answ. Either St. Luke there speaks of an ordinary Supper, and not of the Sacrament of the Eucharist, or else Bread by a Synecdoche is taken for the whole Repast.

Obj. 4. Those that can drink no Wine, must be excluded from the Sacrament, and those Peo∣ple likewise who have no Wine, if the Commu∣nion may not be performed under one Species.

Answ. Particular Cases do not affect an u∣niversal Rule; such therefore who can drink no Wine, C••d such as can get none, are ex∣cepted: A••o there is scarce any Country in the World, in which there is so great a scar∣city of Wine, that it cannot be got for so sa∣cred an Use. Christ foresaw those things, that are said to be Inconveniencies, and yet he has not permitted us to administer the Sa∣craments lame and imperfect.

ART. XXXI. Of the one Oblation of Christ finished upon the Cross.

THE Offering of Christ once made, is that perfect Redemption, Propitiation, and Satisfaction for all the Sins of the whole World, both Original and Actual; and there is no other Satisfaction for Sin, but that a∣lone. Wherefore the Sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the Quick and the Dead, to have remission of Pain or Guilt, were blasphemous Fables, and dangerous Con∣ceits.

Obj. 1. The Offering of Christ was made only for many, Mat. 20. 28. and for the Sheep, i. e. for the Elect, John 10. 15.

Answ. That Christ died for many, and for the Sheep or Elect, we must not deny; but from hence to imagine, that the Death of Christ was not a Price sufficient for All, is a vain Conclusion: not only because the Word [many] is very often equivalent to the word [All] D••n. 12. 2. R••m. 5. 19. but because the Dignity of Christ's Death was so great in it self, that not only Mankind by God cre∣ated, but tho' God had created ••any more World's, it would have been a f•• and suffi∣cient Satisfaction for them All: Altho' the World only of Believers can obtain Sal∣vation th••o his Death.

Obj. 2. Praying, Fasting, Alms, and Tem∣poral Punishments, are Satisfactions for Sin.

Answ. Whatever Good Works we are able to perform, or whatsoever we may suffer for

God's Glory, even all that we are obliged to do and suffer by the right of Creation, Re∣demption, and Divine Precept, Luke 17. 19. Eph. 2. 10. Tit. 3. 1. But it would be an ex∣tream rash thing to think of paying a Debt with a Debt. And then as for Temporal Punishments, they are not Satisfactions, but the Divine Corrections and Chastisements, even which God does often avert, when Men repent; not that they Satisfie; but only be∣cause he regards their true Faith.

Obj. 3. The Offering that Christ made upon the Cross, is to be represented in the Supper.

Answ. The Offering of Christ is to be re∣presented bloody; and not by any other un∣bloody Offering, but by the Breaking of Bread, and the pouring out of Wine.

Obj. 4. The Mass is the Application of the Sacrifice of Christ.

Answ. The Sacrifice of Christ is applied only by Faith.

Obj. 5. The Prophets foretold, that there should be a perpetual Sacrifice in the Church, Mal. 1. 11. Esa. 66 23.

Answ. The Sacrifices of the Church of the New Testament, are Eucharistical and Spiri∣tual, ••nd these are Perpetual.

Obj. 6. Christ said to his Disciples, Do this in remembrance of me, i. e. Sacrifice this; for the Word [facere or do] is often taken in this sense; as Virgil has it, Cùm faciam Vi∣tulâ: When I off•• Sacrifice with a Heifer. So Lev. 15. 15. 1 Kings 18. 23. Ho••. 2. 8. And in other places in the vulgar Translation.

Answ. The Latins use a concise way of speaking; and sometimes make the word

[facere to do] signifie, facere rem d••inam, to do a Religious or Sacred thing: But the [facere to do] cannot signifie in this place [to Sacrifice] because it relates to the Actions of Christ, of which we cannot properly say, that they are to be Sacrificed: And then this is not only spoken to Ministers, but to other Lay-Communicants likewise; as appears by the Apostle's Exposition, 3 Cor. 11. 26. And They have no Power or Authority to Conse∣crate.

ART. XXXII. Of the Marriage of Priests.

BIshops, Priests, and Deacons are not com∣manded by God's Law, either to vow the estate of Single Life, or to abstain from Marriage: Therefore it is lawful for Them, as for all other Christian Men, to marry at their own discretion, as they shall judge the same to serve better to Godliness.

Obj. 1. Marriage hinders Holy Duties; and therefore in the Old Testame••t, t••e High Priest, and Priests were commanded to abstain from the Conjugal Bed, so often as they were obliged to at∣tend upon Holy Things, Exo. 19. 15. and 28. 4.

Answ. It is the abuse of Marriage, and not Marriage it self, that hinders Holy Duties. David, whilst he was married, prayed seven times in a Day; and did meditate upon the Law of God, Day and Night. That Absti∣nence which was commanded the Priests un∣der the Old Testament, is said to be Cere∣monial, and was required even in Lay-Persons, for a certain time; to which belongs likewise the abstaining from Wine and Strong Drinks,

which was commanded the Priests, when they were upon Holy Duty. However it be, it is, without doubt, convenient for all Christians, as well as Pastors, to abstain from such con∣jugal Commerce, as may hinder their Worship of God.

Obj. 2. St. Paul commands married People, that they should abstain from one another by consent for a time, that they might give them∣selves the more ardently to Prayer, 1 Cor. 7. 5. Wherefore since Priests must daily attend upon Prayer and Sacrifices, it is plain that they are injoyned to a perpetu••l Continence.

Answ. The Apostle there speaks concerning extraordinary Prayer, such as is joyn'd with Fasting; but Clergy-Men are not every Day obliged to such Devotions: Nay, and by this Rule all Christians must abstain for ever from Marriage; for 'tis said to All In general, 1 Thess. 5. 17. Pray without ceasing.

Obj 3. They that are unmarried do care for the Things of the Lord, better than those that are married, 1 Cor. 7. 32.

Answ. The Apostle here does not dispute concerning Men of the Holy Order alone, but of all Christians in general, who should also, by the same reason, live a single Life. But alcho' Marriage has its Troubles, it has its Conveniencies too; And a pious Wife is given not for an Impediment, but for a Help, as well in Spiritual as in Family Concerns. Celibacy is therefore to be preferred to Mar∣riage, when the Church is under various Per∣secutions, and upon condition the Person has the Gift of Continence. But from hence no general Rule can be made that Celibacy is

to be observed by any particular Order of Men. Wherefore also the Apostle says, 1 Cor. 7. 28. That if thou marry, thou hast not sinned. So that the place before cited, proves nothing a∣gainst this Article.

ART. XXXIII. Of Excommunicated Persons; how they are to be avoided.

THat Person which by open denunciation of the Church, is rightly cut off from the Unity of the Church and Excommunica∣ted, ought to be taken of the whole multi∣tude of the Faithful, as an Heathen and Pub∣lican, until he be openly reconciled by Pe∣nance, and received in the Church by a Judge, that has authority thereunto.

Obj. 1. Christ has said, Mat. 13. 39. Let both grow together until the Harvest; which is to be understood of the Good and the Bad: There∣fore the Wicked ought not to be Excommunicated.

Answ. Christ speaks there concerning Hy∣pocrites, that cannot be discerned from those that are sincerely Good: Or else he is distin∣guishing the Duty of Ministers from that of a Magistrate: Let them grow, i. e. do not kill them.

Obj. 2. In the Old Testament God commanded that All should keep the Pass••ver, Num 〈◊〉〈◊〉. 10.

Answ. God commanded all that wer•• M••m∣bers of his People to keep the Passover, Exod. 12. 43. Th•• was a C••mand 〈◊〉〈◊〉 the Presump••ous, th•• 〈◊〉〈◊〉 should be 〈◊〉〈◊〉 off from among his Peop•• 〈◊〉〈◊〉. 15. 30. and those th•• wer•• desiled w•• kept back, Nu. 9. 6. Now under the Cere••l Uncleanness the Moral was typified and sigured.

Obj. 3. John Baptized a Generation of Vi∣pers, Luke 3. 7.

Answ. Altho' they were a Generation of Vipers, whom John Baptized; yet they were no longer Vipers, when they were once Bapti∣zed, at least not so in Profession.

Obj. 4. It seems not to be in the Power of Men to exclude any One from the Kingdom of God, and to thrust Others down to Hell.

Answ. The Church condemns no Man, but agrees with, and executes the Judgment of God, by declaring it according to express Command; and it delivers Men over to Sa∣tan, not by its own Authority, but in the Name of Christ, 1 Cor. 5. 4.

Obj. 5. St. Paul says of him that would by no means obey his Word, that such an one should be esteemed, not as an Enemy, but admonished as a Brother, 2 Thess. 3. 14. 15. Whereas a Brother is not to be look'd upon as a Heathen or a Publican.

Answ. The Excommunicated are called Brethren, partly by Profession, and because they were Brethren, 1 Cor. 5. 11. partly by Hope; because upon Repentance, he may be∣come a Brother again; and partly by Love, and a Desire and Study to save him, which ought to be the End of Excommunication: Besides, the Apostle did not say, Account him as a Brother, but admonish him as such.

ART. XXXIV. Of the Traditions of the Church.

IT is not necessary that Traditions and Cere∣monies be in all places one or utterly like;

for at all times they have been divers, and may be changed according to the Diversity of Countries, Times, and Mens Manners, so that nothing be Ordained against God's Word. Whosoever, thro' his private Judgment, wil∣lingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, ought to be rebuked openly (that others may fear to do the like) as he that of∣fendeth against the common Order of the Church, and hurteth the Authority of the Magistrate, and woundeth the Consciences of the weak Brethren. Every particular or Na∣tional Church hath Authority to Ordain, change and abolish Ceremonies or Rites of the Church, ordained only by Man's Authority; so that all things be done to Edifying.

Obj. 1. Christians ought to walk according to the same Rule, and to have the highest Agree∣ment amongst themselves; as may be gathered from Gal. 6. 16. 1 Pet. 3. 8. and therefore the same Ceremonies are alike necessary in all places.

Answ. The variety of Ceremonies does not destroy the Unity of the Church, provi∣ded the Faithful do but walk according to the same Rule of Doctrine.

Obj. 2. Christ has said, Reprove a Sinner betwixt him and thy self alone, Mat. 18. 15. therefore he is not publickly to be reproved by any One.

Answ. This Place treats of the Duty of pri∣vate Men for private Offences committed a∣gainst private Persons; and not of the Duty of Pastors in reproving scandalous and notori∣ous

Sins, publickly committed: Such as these must be publickly reproved.

Obj. 3. The Apostle advises Titus to avoid Strifes and Contentions, Chap. 3. 9. and there∣fore they are not to be reproved, who oppose the Traditions of the Church.

Answ. Unprofitable Disputations and noisy Talk without Edification, are to be avoided; because such vain Contentions do not convert the Froward and Obstinate, but rather confirm them in their Errors: In the mean time Mi∣nisters may reprove Gainsayers with much Prudence, Patience, and Sobriety, and all this be done to the Good and Profit of others

Obj. 4. The same Apostles commanded the Thessalonians to hold the Traditions, 2 Thess. 2. 15. And therefore that Church had not Au∣thority to change or disannul the Traditions of it.

Answ. The Traditions which the Apostle speaks of, were either Doctrinal, and such as were already set down in the Scriptures; or if not, they were Instituted by the Apostle, who received from the Lord what he del••vered to them. But the Article speaks of such Tra∣ditions as were originally Instituted by the sole and ordinary Authority of Men.

ART. XXXV. Of Homilies.

THE Second Book of Homilies, the seve∣ral Titles whereo•• we have se•• down ••n∣der this Article, does 〈◊〉〈◊〉 a Godly and wholsome Doctrine, and necessary for these Times, as does the former Book of Homilies, which were set forth in Time of Edward ••he Sixth: And therefore we judge them to be

read in Churches by the Ministers, diligently and distinctly, that they may be understood of the People.

Of the Names of the Homilies.

• 1. Of the right Use of the Churc••.
• 2. Against Peril of Idolatry.
• 3. Of repairing and keeping clean of Churches.
• 4. Of Good Works, first of Fasting.
• 5. Against Gluttony and Drunkenness.
• 6. Against Excess of Apparel.
• 7. Of Prayer.
• 8. Of the Place and Time of Prayer.
• 9. That Common Prayers, and Sacraments, ought to be ministred in a known Tongue.
• 10. Of the Reverend Estimation of God's Word.
• 11. Of Alms-doing
• 12. Of the Nativity of Christ.
• 13. Of the Passion of Christ.
• 14. Of the Resurrection of Christ.
• 15. Of the Worthy Receiving of the Sacra∣ment of the Body and Blood of Christ.
• 16. Of the Gifts of the Holy Ghost.
• 17. For the R••gation-Days.
• 18. Of the State of Matrimony.
• 19. Of Repentance.
• 20. Against Idleness.
• 21. Against Rebellion.

Obj. 1. The 〈◊〉〈◊〉 contained in the Ho∣milies is not in these Times so necessary, because there is plenty of Minist••rs, 〈◊〉〈◊〉 can and do, vi∣va voce preach the Word of God.

Answ. This Article was intended chiefly for the Beginning of the Reformation, when there was a much greater want of M••n, that were fit for the Ministry: And then, if even of these

Times we would suppose it to speak, there are very many Churches (for want of sufficient Encouragement, or other Reasons) which are destitute of a Learned Preacher, and which indeed is to be lamented: And besides, such is the carelesness of some in their Preachings, that it would be more profitable to hear a Ho∣mily, than their Sermons.

Obj. 2. It seems to be an Office unworthy of a Minister of the Gospel to repeat Word for Word, Exhortations from the Copy of another, for a Child can do that.

Answ. It would be unworthy of a Minister of the Gospel to do this from the Copy of any private Man; but it is not so to do it from the Copy and Direction of the Church: And it is not unworthy of a Minister to do some things that Children can do, viz. to read Prayers or Chapters within Book.

Obj. 3. No body can execute the Office of an Advocate, or a Physician, by repeating any pre∣scribed Forms: Now a Minister is a Spiritual Advocate and Physician, who ought to apply his Doctrine, according. to the different Circum∣stances of Time and Persons, which is not to be done, nor can be done, 〈◊〉〈◊〉 the prescribed Words of a Homily, composed by other Men, are read to the People.

Answ. If a Physician or an Advocate repeat any thing out of their Books, the hearer may procure Health, and receive whol••ome Advice for himself or for others: So it is in Divine Things likewise: Notwithstanding the Mini∣stry of those may be more effectual, who know how to apply the Word of God accor∣ding to the variety of Circumstances: Besides,

those things that are contained in the Homi∣lies, for the most part are suited to all times: And some things may be so applied to any time, that there is almost no body but may easily understand them when they are read. So that Readers may be of great use, where better instructed Ministers are not to be had.

ART. XXXVI. Of Consecration of Bi∣shops and Ministers.

THE Book of Consecration of Archbishops and Bishops, and ordering of Priests and Deacons, lately set forth in the time of Ed∣ward the Sixth, and confirmed at the same time by Authority of Parliament, doth contain all things necessary to such Consecration and Or∣dering: Neither hath it any thing, that of it self is Superstitious and Ungodly. And there∣fore whosoever are consecrated and ordered according to the Rites of that Book, since the the second Year of the asorenamed King Ed∣ward, unto this time, or hereafter, shall be consecrated and ordered according to the same Rites; we decree all such to be rightly, or∣derly, and lawfully consecrated and ordered.

Obj. 1 We do not any where in Scripture read of 〈◊〉〈◊〉.

Answ. An Archbishop is no other than the highest of the Bishops, who is as a Head, set over other Bishops: And although we do not meet with this Word in the Scriptures, yet it agrees thereunto for the preserving of Order in the Church; that 'tis prudent and useful to constitute Degrees in the Church of different Dignity and Authority. In the Old

Testament; there was a High Priest and Priests of a second and Inferiour Order: In the New, there were Apostles, Prophets, Evangelis••s. Pa∣stors, and Teachers: And it is not contrary to the Word of God, that One should be above Another in the Church for Government's sake.

Obj. 2. It is an impious thing, that the Bi∣shop should say to every one of those that are Ordained, Receive the Holy Ghost; as if he had the Power of conferring the Holy Ghost, which is peculiar to Christ himself, and was the mira∣lous Token of his Divine Power: But no mortal Man can assume this to himself, or ought to imitate it.

Answ. The Bishop does not mean, when he says, Receive the Holy Ghost, as if he could be∣stow upon them the inward Gifts of the Holy Ghost in an extraordinary manner; but he says it, because he confers upon them the ex∣ternal and ordinary Ministry, whereof the Holy Ghost is the Author: In which Sense al∣so he says, Receive thou Authority to preach the Gospel, &c.

Obj. 3. Those first Bishops and Ministers af∣ter the Reformation were not rightly ordained, be∣cause they were not Ordained by such other Bi∣shops, who had a continued Succession from preceding Bishops lawfully called, and because in the Solemnity of Consecration and Ordination, the accustomed Rites and Ceremonies were wanting.

Answ. Our first Bishops were Ordained by Romish Priests; who although they had not amongst them a Purity of Doctrine, yet they lost not the Power of Ordination. It is agreed, that those who are baptized by Hereticks, are

truly baptized: And there is the same Reason for those who are Ordained by them. The Pharisees sat in 〈◊〉〈◊〉's Chair; and Judas exe∣cuted his Apostolick Office: And why not, since a wholsome and good Effect does not de∣pend upon the Sincerity of him that admini∣sters, but upon the Authority of the Institution. The Ceremonies and Rites were likewise a∣greeable to the Holy Scriptures; as may be easily made to appear from the Records and Writings of our own Countrymen. If any one should now say, that the R••mish Priests were not lawfully called, and therefore Ours could not be rightly Ordained by them, we have this to say; That their Vo••ion as o••he very Being and Essence of it, was Legi••mate: be∣cause even they were call'd to teach the Truth, although the Accidents were Illegitimate: Neither could they deprive our Bishops of their Vocation, though they did not teach accord∣ing to the Taste and Reli•• of the Church of Rome. We ought to obey God rather than Men. There are some too that make answer; That a Magistrate and a faithful People may constitute and choose Bishops and Pastors, e∣specially in a Case of necessity. Moreover, a Succession from the Apostles is indeed requi∣red; but this ought to be rather a Doctrinal than a Personal Succession.

ART. XXXVII. Of the Civil Magistrates.

THE Queen's Majesty hath the chief Pow∣er in this Realm of England, and other her Dominions, unto whom the chief Govern∣ment of all Estates of this Realm, whether

they be Ecclesiastical or Civil, in all Causes doth appertain, and is not, nor ought to be, subject to any Foreign Jurisdiction. Where we attribute to the Queen's Majesty the chief Government: By which Titles we understand the Minds of some slanderous Folks to be of∣fended; we give Pr••nces to our Princes the Mi∣nistring either of God's Word, or of the Sa∣craments: The which hing the Injunctions also la••ely set forth by Elizabeth our Queen, do most plainly testifie, but that only Preroga∣tive which we see to have been given always to all Godly Princes in Holy Scripture by God himself; that is, that they should rule all E∣states and Degrees committed to their Charge by God, whether they be Ecclesiastical or Temporal; and restrain with the Civil Sword the Stubborn and Evil-doers.

The Bishop of Rome has no Jurisdiction in this Realm of England.

The Laws of the Realm may punish Chri∣stian Men with Death for heinous and grievous Offences.

It is lawful for Christian Men, at the Com∣mandment of the Magistrate, to wear Weapons and serve in the Wars.

Obj. 1. King 〈◊〉〈◊〉 ingenuously conf••ed, that the Priests, and not he, ••ad the chief Power in the Church, 2 Chron. 19. 11. A••arian the C••ef Priest is over you in all Matters of the Lord.

Answ. In interpreting and administring of Divine Things, the High-Priest was chief and principal; but as to the Temporal Govern∣ment, he was subject to the King.

Obj. 2. The Holy Scriptures inform us, that the Government of the Church is in the Hands of the Bishops and Priests, Act. 20. 28. 1 Tim. 5. 17. Heb. 13. 17.

Answ. The Government was then in the Hands of the Bishops and Priests, because at that time the Church had no other Watchmen and Conducters of Souls; but the Word of God does not exclude other Supporters of the Gospel, such as pious Princes are, whom the Church has sometimes accounted Guides to promote Piety.

Obj. 3. We find that the Apostles governed the Church, Acts 20. 28. Passed Sentence con∣cerning Religious Controversies, Acts 15. 6. and inflicted j••st Punishments upon Offenders, Acts 5. 3. And therefore the Government of the Church in this Kingdom of England does of Right belong to the Ministers, and not to the King's Majesty.

Answ. The Apostles were Ministers extra∣ordinary: And that ancient State of the Church, wherein there were no Christian Prin∣ces, must not be made use of for a constant and standing Rule.

Obj. 4. To Christ was given all Power both in Heaven and Earth, Mat. 28. 18. By which is signified 〈◊〉〈◊〉 Spiritual and an E••rthly Kingdom: But C••ist gave the Keys of both to Peter, Mat. 16. 19. Now Peter has given his Authority to the Bishop of Rome, And therefore to this Bi∣shop, as in others, so also in this Kingdom of England d••s this 〈◊〉〈◊〉 belong.

Answ. Some understand the 〈◊〉〈◊〉 Place of a Spiritual Power: As if Christ had said; As in Heaven I am the King of Angels and bles∣sed Spirits, so by Faith I reign in the Hearts of

Men. Others interpret this exalted Power to be given to Christ the Mediator over all Crea∣tures, which could not be communicated to mere Man. But now in neither of these Senses did Christ give an absolute Power to Peter; he only gave him a Share in the Ecclesiastical Ministry; and in the same Sense the Keys were given to the rest of the Apostles, Mat. 18. 18. Besides, could you suppose that Peter had such a Power given him above the rest of the Apostles, it could not yet be proved, that the Pope, as being his Successor, is possessed of the same Authority.

Obj. 5 King John made this Country tribu∣tary to the Pope.

Answ. King John unwillingly and out of Fear made England tributary to the Pope, and because it was to the Prejudice of the King∣dom, and his Successors, Henry his Son, with the chief Estates of the Realm, protested a∣gainst this Donation; nay, and threatned that they would defend themselves by Arms against the Temporal Jurisdiction of the Pope, as appears by our English Annals.

Obj. 6. Against the latter part of this Article 'tis objected, that Theft is a grievous Crime, and yet the hanging of Thieves is against the Law of God, which thinks it sufficient to punish it with a Four, or a Five-fold Restitution, Ex. 22. 1, 2.

Answ. Some answer to this, that That Law of not inflicting a Capital Punishment upon Thieves was parely Political, and did belong only to the Jews: Neither was it ever repeat∣ed or confirmed under the New Testament: And then they say, that when Faults were multiplied, the Punishment was to be more se∣vere,

and prove from P••v. 6. 31. That the Punishment of Theft was heightned to a Seven∣fold Restitution; and then t••ey all••dge, 2 Sam. 12. 5. that of a Thief that was condemned to Death by King David. They say besides, that the Law of Moses does not at all hinder but that Thieves may suffer Death, especially supposing that Capital Punishments for such Cr••mes be 〈◊〉〈◊〉 by a publick Law, and a general Consent of All: For Laws of this sort in things not contrary to Piety, do approach very near the Nature of Divine Laws. Rom. 13. 1, 2. And again, supposing that the Thieves are not weak and sickly Men, unsit for working, or not taken care of by the Overseers of the Poor; for there is a regard to be had to such as are compelled, by extreme Want, to steal: Besides too, supposing Thefts cannot be corrected by gentler and l••ghter Pu∣nishments: Or, lastly, supposing that which is taken away by stealth be a considerable In∣jury and Loss to the Owner.

Obj. 7. Capital Punishment of ••einous Of∣fences seems to be contrary to the Law of Charity so peculiar to the Gospel; for the New Testament, as 'tis a gracious 〈◊〉〈◊〉, does not admit of Revenge, or Punishments too severe.

Answ. Under the Old Testament heinous Offences were punished with Death, notwith∣standing the Law of Charity, which was as much in force then as it is now: But Grace in the New Testament, as to the Matter of Salvation, is opposed to a slavish Fear, and rigorous Observance of the Law of Moses; but nor to any Capital Punishments inflicted by the 〈◊〉〈◊〉 upon Offenders.

Obj. 8. To the last part of the Article 'tis ob∣jected, That 'tis the express Command of God, that Man's Blood be not shed, Gen. 9. 6. But Wars cannot be waged without shedding of Blood.

Answ. It is a private. and not a publick Slaughter, that is there forbidden.

Obj. 9. It is the Command of Christ, that we resist not Evil; but whosoever shall smite thee on thy Right Cheek, turn to him the other al∣so, Mat. 5. 39.

Answ. Christ here teaches us the utmost Pa∣tience, that we should not repell Injuries in a∣ny violent manner; but rather to bear them patiently, than to strive with self-will'd Men or study any private Revenge; especially when the Love of our Neighbour, the Con∣version of Insidels, or the Glory of God re∣quire this Submission from us. This Duty seems chiesly to belong to Christians in the time of a publick Persecution; such as was almost continual in the Primitive Church: Yet we are not hereby forbid to avoid an Injury by such Rules of Defence as are unblameable. Nei∣ther are Magistrates forbidden to execute pub∣lick Revenge; otherwise the Malice of wicked Men would be sharpened, and the Common∣wealth would never be in quietness.

Obj. 〈◊〉〈◊〉. It is said, Mat. 26. 52. All they that take the Sword, shall perith with the Sword.

Answ. Our Saviour here speak•• of him that shall take up the Sword by a 〈◊〉〈◊〉 Authority, and not of a Magistrate. 〈◊〉〈◊〉 God's Mini∣ster, that bearet•• not t•• 〈◊〉〈◊〉 in ••ain, Rom, 13. 1, 2.

Obj. 〈◊〉〈◊〉. The Arm•• ••ians are not Car∣nal, but Spiritual, saith St. Paul, 2 Cor. 10. 4.

Answ. The Means, which the Apostles were wont to make use of in planting and promo∣ting the Gospel, is there spoken of: Such they were not, (says he) as Men of Carnal Minds are wont to use, to gain Authority to their Doctrine; such as Humane Skill, Flattery, and outward Force: But they were the in∣ward Truth and Efficacy of the Doctrine it self. Now it cannot be gathered from all this, that it is not lawful to wage War upon just Reasons.

ART. XXXVIII. Of Christian Mens Goods, which are not common.

THE Riches and Goods of Christians are not common, as touching the Right, Ti∣tle, and Possession of the same: as certain A∣nabaptists do falsly boast: Notwithstanding every Man ought, of such things as he posses∣seth, liberally to give Alms to the Poor, ac∣cording to his Ability.

Obj. 1. The more common any Good is, the better it is; and therefore it were better if the Goods of Christians were common.

Answ. It were better indeed for others, if Goods were common, but not for him whose Goods they are, and who cannot conveniently part with them. Every one, in the Order of Charity, is obliged to take care of himself first; and if after that he gives Alms ac∣cording to his Ability, he is in a fair way of Salvation.

Obj. 3. All things are common among Friends.

Answ. That is a true Maxim, as to such things as may be communicated with Hone∣sty,

and without the Prejudice of another; by a voluntary, not by a civil and necessary Im∣parting: and then again, as to a Temporal Use, and not a perpetual Possession.

Obj. 3. The Apostles and Primitive Christians had all things common, Acts 2. 44.

Answ. That mutual imparting of Goods a∣mong the first Christians, was not command∣ed by the Apostle, but was voluntarily under∣taken by the richer sort; neither was the Pro∣priety there taken away: only the Affection of the Mind is expressed, inasmuch as in Will and Desire they had all things common: And all did not sell their Good: for there are Ex∣amples of some that kept their own to them∣selves; and St. Peter tells us, That it was law∣ful, and in their Power to do it, Acts 5. 4. Of another who, even after his Calling, had a House of his own, wherein Christ entered, Mat. 8. 14. Nay and Zacheus, even after his Conversion, kept part of his Riches to him∣self, after he had made Restitution, and given bountiful Alms to the Poor, Luke 19. 8. Every one therefore d••d according to his own Free∣will, and as much as the common Necessity re∣quired. So that the afore-cited place does not make for those, who confusedly have all things common.

ART. XXXIX. Of a Christian Man's Oath.

AS we confess that vain and rash Swearing is forbidden Christian Men by our Lord Jesus Christ, and James his Apostle; so we judge, that Christian Religion does not pro∣hibit, but that a Man may Swear when the

Magistrate requireth, in a Cause of Faith and Charity; so it be done according to the Pro∣phets teaching, in Justice, Judgment, and Truth.

Obj. 1. It is the express Admonition of Christ, Mat. 5. 34. Swear not at all. And 'tis the Exhortation of St. James, Chap. 5. 12. A∣bove all things my Brethren swear not, nei∣by Heaven, nor by ••he Earth, nor by any o∣ther Oath,

Answ. Christ and St. James condemn only rash, not necessary Oaths, such as the Ar∣ticle means. And then the Prohibition of Christ is to be strictly understood of all those Oaths, which the Pharisees allowed, and thereby seduced the People: For they taught, that it was lawful, upon any Account, to swear, provided their Oath was but true. Nay, and they added, that it was lawful for them to swear by Heaven, the Earth, Jerusalem, or a∣ny other Creature: And that they were never guilty of Perjury, but where there was menti∣on made of the express Name of God, or of the Gifts that were consecrated to God: For that by these Interpretations the Pharisees did corrupt the Law of God concerning Oaths, no Man will deny that will but diligently consider what Christ has said against such Oaths as were allowed by the Pharisees, M••t. 23. 16, 17, &c.

Obj. 2. In the Law of Moses it was lawful upon any Account whatsoever, to swear, provided there was no Lye in it. And this is plain from the Hebrew Word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shav which signifies as much as [untruly, falsly] to sw••r, and not to swear without Cause, Ex. 25. 1. Deut. 5. 20. And for this Reason, Christ, when he said,

Swear not at all, did perfect and compleat the Law.

Answ. God by Moses's Commands, Ex. 20. 7. Thou shall not take the Name of God in vain: From whence we may gather, that they are the vain, light, and rash Oaths, that are there for∣bidden. It will not strengthen the Objecti∣on to oppose to us the Sense of the Hebrew Word [Shav] because that does not only sig∣nifie whatever is false and deceitful; but whatsoever also is vain and light, as you may see, Mal. 3. 14. Jer. 4. 30. and Psal. 127. 2.

Now to the Only Wise God, be Praise and Glory for ever. Amen.

Notes

• * 1.1

  We are not to imagine here, that the Author meant to favour the Sabellian Heresie: For though to say, that Three Persons are Three Modes of Subsistence, be Sabelliani••, yet as an Answer to the foregoing Objection, the fa••rest Interpretation is, That though there be Three distinct Persons in the Godhead or Divine Nature, the Divine Nature is not to be reckoned as a thing distinct and separate from them: And this will give likewise an Orthodox Sense to the Comparison of Light.
• * 1.2

  The Opinion ••f Bishop Pea••on, and other emment Men of our Church in this Matter, seems to be safer, and l••ss liable to Excep∣tions. That by He•• or Hades is meant rather ••he Place and State of the Dead, after the Separation of Soul and Body; when Christ (as to his Humanity) was willing to be detained ••ill his Resur∣••.