God everlasting one living and true God with the Father and the Son For first he is called expresly both Lord and God 1 Cor. 12.5 and 6.28 the mighty God Isai 40.13 18. and Isai 6.9 compared with Acts 28.25 26. Psal 95. compared with Heb. 3. Levit. 26.12 13. compared with 1 Cor. 3.16 6.19 2 Cor. 6.16 where he is called the Lord our God the Lord our maker Our bodies are the temples of the living God 1 Cor. 3.16 and the temples of the Holy Ghost 1 Cor. 6.16 Now if we were commanded to build him a temple of wood and stone it were a clear proof of his Godhead because this service is only due unto God how much more seeing our selves are called his temple August lib. 1. Cont. Maxim Arian Divine attributes are given to him 1. Omniscience 1 Cor. 2.10 Omnipresence Psal 136.7 Eternity Heb. 9.14 But above all that which God takes to himself as a peculiar mark to be known from all false Gods even to foretel things to come Isai 41.23 is ascribed to the Holy Ghost 2 Sam. 23. 2. Acts 1.16 1 Tim. 4.1 Such works are ascribed to him as are proper only to God As of 1. Creation Job 26.13 33.4 Of Preservation Gen. 1.2 Of Regeneration Sanctification John 3.5 Tit. 3.5 1 Cor. 6.11 Also he raiseth the dead Rom. 8.11 And therefore the second general Councel held under Theodosius the great condemned Macedonius in these words If he were created how doth he create How doth he sanctifie How doth he give life c. for these are not the works of a creature but the peculiar works of the great and mighty God Lastly The very name of Spirit sheweth his nature for as the Spirit of man is of the nature of man so the Spirit of God is of the nature of God not a part as the spirit of man is a part of him but the whole Godhead for the Divine Essence is not compounded of parts And whereas he is called the Spirit of the Son as well as of the Father and is said to be sent or come by and from them both from hence appears clearly the essential Union that is between them that all three are but one God The Catholick Faith then is this That we worship one God in Trinity and Trinity in Unity neither confounding the persons nor dividing the substance The Father is God the Son is God and the Holy Ghost is God and yet they are not three Gods but one God For the Godhead of the Father of the Son and of the Holy Ghost are all one the glory equal the Majesty co-eternal In this Trinity none is afore or after other none greater or less then other and he that will be saved must thus think of the Trinity Athanas Symb. CHAP. III. Of the Creation Truth IN the beginning God created the Heaven and the earth and all things therein both visible and invisible Man he formed of the dust of the ground not corrupt and sinful as now he is but according to his own likeness or image in true holiness and perfect happiness Errours There were anciently many Errours about the Creation that now we do not hear of the Masters whereof were Simon Magus Cerinthus Marcion Manicheus and divers others At this day first the old Anthropians or Anthropomorphites are new risen they conceived grosly because it is said man was made after the likeness of God that therefore God had a body in shape like mans body Epiphanius imputes it to their rudeness sparing to call them Haereticks but rather Schismaticks So the Messalian Haereticks of old thought that God might be seen with bodily eyes mistaking that saying of our Saviour Mat. 5. Blessed are the pure in heart for they shall see God This Errour is maintained at this day by those that affirm that Adam was created after the likeness of God in personal shape and that God hath a personal shape the which he can make visible when he please Ofiander taught that man was made like unto God by influence of the divine substance an Errour borrowed of the Manichees and Priscillianists For Mâ—â—â—s taught that the body of man was made of the substance of the Prince of darkness but his foul was part of the Divine substance From the same stock sprang that doctrine of one E. Avery who published in print Anno 1647. That the reasonable soul in all mankind is God himself With these rank the Familists who say That Adam was all that God was and God all that Adam was The Papists also have their Errours concerning the Image of God in Adam original righteousness the place of Paradise tree of life c. Antidote Man was made after that the heaven and earth were finisht as a creature partaking of both in his soul heavenly in his body earthly a little model of the whole Creation And it is said he was created after the likeness or Image of God not that the body of man is like God in shape and proportion for God is a Spirit and hath no body or bodily members no visible form or lineament and therefore is called the invisible God Col. 1.15 But man is like God 1. In the grace majesty and comeliness of his body excelling the other creatures and after a sort resembling the Divine Majesty 2. In his soul Because 1. It is immortal like God 2. It is endued with understanding and will like God and adorned with Divine graces as wisdom knowledg righteousness and true holiness and that these are the more special and principal parts of the Image of God in man appears Ephes 4.23 Col. 3.10.3 Man is like God in his dominion over the other creatures given him in his first Creation Gen. 1.28 being in that regard a petty God to other creatures as Magistrates are to other men Psal 82.6 Lastly The very name of Image doth clearly evince that the soul of man is not God himself nor any part of the Divine substance because nothing is the Image of it self or can be said like it self And the souls of wicked men shall perish for ever in hell Mat. 10.28 And therefore the soul of man is no part of the Divine substance but an immortal nature created of nothing by the power of God and breathed into the body CHAP. IV. Of Divine Providence GOD having made the world of nothing did not leave it to it self Truth but doth stil by his Almighty power and wisdom sustain and govern the same preserving all things that are and disposing all things that are done freely and according to his own good pleasure so that nothing is or comes to pass rashly or by chance but according to the counsel of his heavenly will Errours Adversaries to this truth are 1. Atheists and Epicures that deny all Providence holding That all things were created and are dayly acted by chance and fortune 2. Stoicks and Stoical Patrons of fate and destiny that have devised a certain chain
not his power it is Gods grace that makes us his servants not our own will More testimonies might be brought but whom these few will not suffice thousands more will never satisfie Cui pauca non sufficiunt plura non proderunt Concil Arausic cap. 25. Object But if it be so God may seem unjust to require that of us in his Law that we are not able to perform Sol. Not at all for in our first Creation God gave us sufficient abilities which we lost by our own voluntary fault according to that Eccles 7. God made man upright but they have found out many inventions It is not unreasonable then or unjust with God to require his own of us again though we have prodigally lost or mispent it Object If man hath no power in himself to do good to what end then are exhortations admonitions precepts promises or any preaching Sol. They are not in vain but the means ordained of God to soften our hearts and bend our wills to his Will St Paul saith God worketh in us both the will and the deed and yet ceaseth not to exhort us unto both Our Saviour invites us often to come unto him and yet faith No man can come unto me except the Father draw him Ioh. 6.44 CHAP. VII Of Christ his Person Truth IN this miserable and forlorn plight the merciful God left us not to our selves hopeless and helpless but sent his Son to take our nature upon him that being perfect God and perfect man he might fully satisfie for our sins and redeem our souls from death and hell Errours The enemies of Christ are of two sorts 1. The enemies of his person 2. The enemies of his office Of the first sort were Simon Magus Cerinthus Marcion Samosatenus Arius Nestorius and such Monsters whereof some denyed his Divinity others his Humanity Some the purity of his conception others the truth of it some confounded the two Natures denying their distinction others denying their union divided the person of one making two some said he took tne body but not the soul of man others that he took an aetherial or spiritual not a true body and such like They are seconded at this day by the unbeleeving Jews Turks and all Mahometans Antitrinitarians New-Arians Anabaptists Familists Socinians particularly by Mr Paul Best and others who deny the Divinity of Christ affirming That he was but a meer man some fear not to say He was a sinful man some That he was God but not from everlasting the Son of God but not before his incarnation God by merit office or excellency of gifts not by nature and generation The Anabaptists say he brought his flesh with him from heaven and took it not of the Virgin The Familists turn the Incarnation of Christ into an Allegory holding That every one of their family is Christ and the taking in of their belief is the Incarnation Having discourse once with one of them he would not say Christ came or was come but is now come in the flesh Christ is now come in my flesh said he and now I speak Christ speaks to you So also Mr Erbury By flesh saith he is not meant the humane nut are but the coming of Christ is the manifestation of the Godhead in the flesh of Saints Antidote Against these hellish Blasphemies we oppose these heavenly Truths First That our Lord Jesus Christ is very God Isai 9.6 Vnto us a child is born c the Mighty God Rom. 9.5 of whom Christ came who is God over all blessed for ever 1 Tim. 3.16 God manifest in the flesh Rom. 1.4 Declared mightily to be the Son of God c. Secondly Christ is very man and had a true body taking flesh of the Virgin Mary therefore often called the son of man And 1 Tim. 2.5 The man Christ Jesus Isa 7.14 A Virgin shall conceive and bear a Son Mat. 1.20 She was found with child by the Holy Ghost Gal. 4.4 He was made of a woman 1 John 1.1 The Word of Life which we have heard which we have seen with our eyes and our hands have handled He had a true body then his humanity was obvious enough to all the senses If Christ be not God why do you adore him It is plain Idolatry to worship Christ if he be not God Cyril Alexand Cont. Eunom The second Nicene Councel Charged Nestorius with Idolatry because he affirmed Christ was a meer man yet adored him S. Paul condemns serving the creature Rom. 1.25 and yet professeth himself Servant of Jesus Christ Rom. 1.1 Therefore Christ is no meer creature or man Ambros lib. 1. de fide ad Gratian August c. 7. Arrians then Socinians Mr. Best and the rest that deny Christ to be God and yet grant that he ought to be adored what do they differ from Turks and Pagans that worship the creature Rom. 1.22.25 Professing themselves to be wise they become fools and change the Truth of God into a lye This then is Argument enough against the Arrians Socinians c. to prove the diety of Christ because according to their own divinity he ought to be served worshipped and adored The Heathen that knew God and yet glorified him not as God Rom. 1.21 And the Arrians Socinians c. that glorifie Christ as God and yet acknowledg him not for God are a like vain in their imagination and their foolish heart is darkned CHAP. VIII Of Christ his Office Truth THe Office of Christ being God and man is to mediate between God and man and reconcile them together again God who is angry for sin and man who is guilty of sin This Office is three-fold For 1. as a Prophet he doth instruct his Church 2. As a Priest he makes satisfaction and intercession for it 3. As a King he gathers and governs it Adversaries are those that affirm 1. Errours That Christ is Mediator only in respect of his divine nature So Osiander 2. That he is Mediator in respect of his humane nature only So Stancarus And of this opinion are the Papists who most wickedly set up other Mediators also besides Christ even Saints and Angels whom they pray unto to intercede for them But the Papists are enemies to every part of his Office 1. To his Kingly Office in that they make the Pope head of the Church 2. To his Priestly Office in that they set up other Mediatours and Intercessours besides Christ and other satisfaction for sin besides that which he hath made 3. To his Prophetical Office in subjecting his holy Word to the Authority of the Church Judgment of the Pope a sinful man and equalizing traditions and humane inventions with the same Against these Errours we teach Antidote and are taught 1. That there is but one God and one Mediator between God and man the man Christ Jesus 1 Tim. 2.5 He maketh intercession for us Rom. 8.34 Heb. 7.25 The Saints do not hear us or know our wants Isai 63.16
we have in Christ carnally thinking that now we are freed from all care of good works and may follow what course we please Antidote That we ought to follow good works for the Reasons before named is evident by those places of Scripture Ephes 2.10 We are created unto good works that God hath prepared for us that we should walk in them Tit. 2.14 Who gave himself for us that he might purifie unto himself a people zealous of good works 2 Cor. 5.10 Rev. 20.12 We shall be judged at the last day according to our works therefore look to your works So 1 Pet. 2.12 2 Pet. 1.10 2 Cor. 13.5 Heb. 10.24 2 Cor. 9.2.3 And our best works have not that worthiness in them to deserve at Gods hand 1. Because they are imperfect Isai 64.6 They are a debt that we owe unto God Luke 17.10 When you have done all you can or are commanded to do say you are unprofitable servants for we do but our duty we must do them to serve not deserve 3. If they were perfect yet they are Gods not ours Phil. 2.13 He worketh in us both the will and the deed Joh. 15. Without me ye can do nothing 4. If we ascribe merit to our works we make the death and merits of Christ either unnecessary or insufficient Object But eternal life is called a reward Rom. 2.6 Rev. 20.12 et 22.12 Sol. There is a reward of debt and a reward of grace it is the Apostles own distinction Rom. 4.4 Heaven and eternal life is a reward of grace not of debt God hath made himself a debter to us not by receiving any thing from us but by promising all things to us August in Psalm 132.2 It is said we shall be rewarded not for but according to our works the merit of works is plainly set aside and when God doth crown our works he doth but crown his own gifts August Enarr in Psalm 102.3 The Apostle calls the reward of sin wages because it is of due debt but eternal life he calls a gift because it is not of debt but grace Rom. 6.23 4. The Kingdom of Heaven is called not the wages of servants but the inheritance of Saints or those whom God hath chosen for his children 5. The good man of the house i. Christ Mat. 20. payed at night all his labourers equal wages to shew that they received a gift of grace not a reward of works CHAP. XVII Of Death and Burial Truth THere is no man living that shal not see death for our life is but a race that will come to an end and when we have finisht our course here our body shall turn to dust in the earth and our soul return to God that gave it Errours Enemies to this truth were 1. The old Hereticks called Nazarens affirming That the soul of man and the soul of a beast were both of a like nature and substance from whence sprang up those Hereticks in Arabia the stony called therefore Arabici who affirmed That the soul of man dyes with the body even as the soul of a bruit beast doth 2. Others affirmed That the soul did not dye but sleep in the grave untill the day of Judgment Both these Errours are revived at this day by those that affirm The whole man is mortal And books are written of the mortality of the soul Pope John the 23. was of this opinion That the soul should not see God till the day of Judgment 3. Familists say They ought not to bury the dead because it is said let the dead bury the dead 4. And those are greatly to be blamed that despise Christian buriall and though not guilty of Heresie yet of inhumanity that expose their dead friends undecently or irreverently 5. The Papists account burial of the dead a meritorious work borrowing their authority from the book of Tobit The Reason why the Arabians were so easily taken with this Errour of the souls mortality was because they were Antidote and are at this day a very lewd dissolute and theevish people and this doctrine doth fit such peoples turn very well and the same may be the Reason it is received by many at this day happy were it for them if the soul dye or if it but sleep till the day of Judgment it cannot but be a little refreshing to the thoughts of wicked men that seeing their life so uncertain yet they shall not go presently into torment But Eccles 3.19 20. is to be understood of the state of the body after death for of the soul it is said v. 21. That the soul of man goes upward and the soul of a beast goes downward towards the earth Eccl. 12.7 The dust shall return to the earth as it was and the Spirit shall return to God that gave it Acts 7.59 Lord Jesus receive my Spirit Luk. 23.43 This day shalt thou be with me in Paradise That answer of our Saviour to the Sadducees Mat 22.32 puts the Adversary to silence for God is not the God of the dead but of the living Lastly The exceeding joys and hopes of good men and the fears and terrours of wicked men at their departures are sufficient Arguments that the soul sleeps not but goes presently to a place of joy or sorrow whereof the soul hath some secret inklings instinct or divine assurance and whereunto those hopes and fears seem to invite or usher it Secondly After the departure of the soul the body ought to be carryed to the grave and layed up in decent burial if not out of any regard to the party deceased yet out of reverence to the common nature of mankind or of pure shame of that frailty weakness and deformity that our selves are subject to The holy Patriarks and all Gods people of old were very careful of their Sepulchers or burying places as you may read and the Jews used many Ceremonies of comliness at their burials not out of any superstition but in a godly consideration of the Resurrection in the hope whereof those Ceremonies did seem to confirm them and as that doctrine grew clearer so these Ceremonies grew fewer as Tabitha her body was only washed Acts 9.37 And therefore we condemn those numerous superstitious and impious Ceremonies used by the Papists at their burials but yet still we should consider that the dead bodies of our godly and Christian friends are precious things and were the Members of Christ Temples of the Holy Ghost and shall at the last day be raised again and made like unto Christs glorious body in hope whereof in mean space we should lay them up with decency and reverence It is no matter to the dead but 1. It is an honor done to the common nature of mankind 2. A comfort to surviving friends 3. Many ways useful to all that are present CHAP. XVIII Of the Resurrection Truth ALthough our bodies when we are dead shall be turned to dust and ashes yet at the last day they shall be raised again
Abraham is ignorant of us and Israel doth not acknowledg us Eccles 9.5 The dead know not any thing Job 5.1 Call now if there be any that will answer and to which of the Saints wilt thou turn If Paul were a Mediatour then the rest of his fellow Apostles were so too and if there be many Mediatours then S. Paul's saying 1 Tim. 2.5 doth not hold good that there is but one Mediatour c. August lib. 2. Cont. Epist Parmen cap. 8. Christ is Mediatour according to both natures according to his humane he suffered and dyed by the power of his divine he overcame death and rose again without his humane nature he could not suffer without his Divine to give price and value to his sufferings he had not satisfied therefore it is said God purchased his Church with his own blood Acts 20.28 Both natures did work in this Office of Mediatourship each of them doing his own proper work and yet both together producing but one common effect CHAP. IX The Death of Christ. Truth THe Office of Christ as Mediatour consists of three parts whereof his Priesthood is principal and of his Priesthood that oblation he made of himself upon the Cross whereby as the only Sacrifice for sin he pacified the wrath of God and redeeming our souls from eternal death purchased for us the favouâ— of God and life everlasting Errours Adversaries to this truth are 1. Arrians and Socinians who affirm Thâ— Christ by his death did not satisfie for our sins 2. Papists who say That Christ by his death indeed satisfied for our sins and for the eternal punishment due unto us for them but for the temporal punishment we must satisfie out selves either in this life or else hereafter in purgatory 3. Arminians affirm That Christ dyed for all men as well those that perish as those that are saved for Cain and Judas as well as Abell and Peter From whence 4. Another riseth That a man whom Christ dyed for may perish The death of Christ being the consummation and total sum as it were Antidote of all his sufferings from his cradle to his grave is therefore commonly taken for the whole satisfaction that he made unto God for our sins To the Adversaries we say First That Christ by his death did satisfie for our sins Isai 53.5 8 10. His soul was made an offering for sin c. Mat. 20.28 A ransom for many 1 Cor. 5.7 A Sacrifice for us Rom. 4.25 He was delivered to death for our sins And 5.10 We were reconciled by his death 1 Pet. 2.24 He bare our sins in his own body on the tree Object But Micah 7.18 God forgives iniquity because he delights in mercy If Christ satisfie for sin how is it mercy Sol. Christs merits and Gods mercy stand and agree together very wel Christ hath satisfied and yet we are freely forgiven because God exacts nothing of us but of Christ It is free to us we payed nothing and though Christ made satisfaction yet still our sins are freely forgiven us because Christ himself for whose sake our sins are forgiven us was freely given us Secondly Christ satisfied not only for eternal but temporal punishment aso For otherwise 1. It could not stand with Christs all-sufficient Sacrifice who trod the wine-press of his Fathers wrath alone and none helped him Isai 63.3 if we must satisfie for some part our selves 2. It cannot stand with Gods mercy who forgives us freely for Christs sake 3. It cannot stand with his Justice when the fault is forgiven in exact any punishment but they confess Christ hath satisfied for the fault fully therefore in Justice there can be no punishment left for us to undergo Thirdly Christ dyed not for all but only for the elect Mat 1.21 He shall save his people John 10.15 I lay down my life for the sheep And 17.9 I pray for them I pray not for the world c. Fourthly A man that Christ hath dyed for can never perish John 10.15 And I give them eternal life and they shall never perish c. 1 Pet. 1.5 They are kept the Power of God unto salvation and what is able to controll that power Object But Christ is a ransom for all 1 Tim. 2.6 Dyed for every man Heb. 2.9 For the whole world 1 John 2.2 Sol. By world is meant the world of Gods Elect so it is taken John 6.33 and John 17.9 for the reprobate only By all understand all sorts and degrees of men all Countries and Nations not the whole multitude of mankind but the amplitude of grace only August Tract 45. in Joan. He spared not his own Son but delivered him for us all Rom. 8.32 For all whom for the elect as it follows v. 33. Who shall lay any thing to the charge of Gods Elect â—ld Cont. Donat. God was in Christ reconciling the world unto himself and the son of man came not to judg the world but to save it but the world is not reconciled unto God nor saved unless by world ye understand the Church which is both reconciled and saved Id. Epist. 48. Tom. 2. The whole world lyeth in wickedness i. the tares that grow all the world over And again Christ is a propitiation for the sins of the whole world i. for the wheat that likewise grows all world over CHAP. X. Resurrection of Christ Truth CHRIST did truly rise again from death and took his body flesh and bones and all things appertaining to the perfection of mans nature wherewith he ascended into Heaven and there fitteth at Gods right hand until he return again to judgment at the end of the world Errours David George the Father of the Family affirmed That Christs body was dissolved into ashes and so rose no more as of old Apelles said It was resolved into the four Elements whereof it was at first compounded 2. The Swenkfeldians affirm That it is quite layed aside 3. The Vbiquitaries That it is every where even as his Godhead is every where 4. There be at this day who affirm That it is in the Sun an old heresie of the Manichees and Seleucians who affirmed That Christ in his ascension left his body in the Sun taking their ground for it from Psal 19.5 He set his tabernacle in the Sun as they read It is no great matter to beleeve that Christ dyed this the Jews Heathen Antidote and all wicked men beleeve but the faith of Christians is the Resurrection of Christ August in Psal 120. This one point is the very lock and key of all Christian Religion For 1 Cor. 15.14 If Christ be not risen then is our preaching vain our faith is also vain we are still in our sins But Mark 16.6 He is not here he is risen 1 Cor. 15.4 He was seen of Cephas then of the twelve then of five hundred brethren at once Acts 2.31 Neither did his flesh see corruption Mark 16.19 He was received into Heaven and sate at
overthrow and therewith the whole Gospel burying Christ again that is risen for our Justification For if our works before or after Justification do merit grace and life by congruity or condignity then is Christ in vain and become of no effect To the Adversaries we say First 1. That we are justified without works by faith alone not that faith is or can be alone without good works in respect of its Essence but in the act of Justification it is alone as it is an Instrument of Justification Psalm 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified Iob 15.15 What is man that he should be just or he that is born of a woman that he should be righteous Rom. 3.20 By the works of the Law shall no flesh be justified Gal. 3.11 And that no man is justified by works is evident For the just shall live by faith Rom. 3.28 We conclude then that a man is justified by faith without works Good works indeed may justifie us before men as an evidence of our faith and of this S. Iames speaks Iames 2.24 Ye see then how by works a man is justified But before God we are justified only by the perfect Righteousness of Christ applyed unto us by the hand of faith wherein our own works have not the least finger Secondly we are justified by faith not as the cause but only as an Instrument of our Justification not as it is a vertue inherent in us but as it goes forth and apprehends and applies Christ unto us not by the merit of faith but by the merits of Christ applyed by faith and therefore it is said Rom. 3.22 The righteousness of God is by faith of Jesus Christ unto all that believe And v. 24. We are justified through the redemption that is in Iesus Christ And Phil. 3.9 The righteousness whereby we are justified before God is called the righteousness that is through the Faith of Christ and the Righteousness by faith and therefore when it is said we are justified by faith it notes the use or effect not the merit or dignity of faith For 1 Cor. 1.30 Christ is made unto us Righteousness And 2 Cor. 5.21 We are made the Righteousness of God in him Thirdly There is a glorifying Righteousness in the world to come In this world a sanctifying a justifying Righteousness that wherewith we shall be dothed in the world to come is both perfect and inherent that wherewith we are sanctified in this life is inherent but not perfect that wherewith we are justified is perfect but not inherent The Righteousness whereby we are justified before God is not inherent in us but in Christ in us not by inhesion but imputation the Righteousness of Christ whereby we are justified is not infused but imputed to us and accounted ours So Rom. 4.5 Abraham was iustified by a Righteousness imputed or accounted unto him 2 Cor. 5.21 We are made the Righteousness of God in him the Righteousness of God not ours in him not in us August Enchirid. cap. 41. Fourthly When we say we are justified by faith alone we do not mean a faith that is alone that is solitary without good works but a living faith and a working faith for a dead faith cannot justifie and a living faith cannot be idle but worketh by love Gal. 5.5 We are justified by faith alone without works not that works are separated from faith or can be but only excluded from the act of Justification The parts of our Justification are 1. The imputation of Christs righteousness 2. Forgiveness of our sins The inward moving cause is Gods mercy the outward is Christs merit The formal cause is the imputation of Christs righteousness the instrumental faith and faith without works whereby works are excluded not from the nature of Faith but from the act of Justification CHAP. XIV Of Sanctification Truth WHom he justified them he also glorified Our glorification which shall be finisht and compleated in the life to come is begun in this life partly in regard of our condition wherein we are made happy and partly in regard of our nature wherein we are made holy We are made holy in our nature by the grace of Sanctification which is the renewing of our whole nature though not wholy in this life according to the image of God in righteousness and true holiness Adversaries to this truth were 1. Errours Simon Magus and his disciples who gave libertie to all looseness and uncleanness saying That sin defiled the body but not the soul and they are followed by the Libertines of our age who scoff at all sanctitie or holiness of living And if you observe you shall find that holiness of life is had in great esteem and reverence among all sorts and sects among Papists and the very Turks themselves after their way only it is in disgrace among our common Protestants who usually despise and brand those with odious names who are any way strict and severe in their lives endevoring to live in the fear of God 2. Some Anabaptists as the Adamites and Familists say that they re perfect and pure from all sin and that there are men living as perfect and pure as Christ was So the Pelagians and Donatists of old of latter timeâ— a Sect called Fratricelli affirmed that a man might attain in this life to that perfection to be without sin and he that is so is freed from all subjection to mortal men and had no more need of prayer fasting or such exercisâ—s of piety Among these Perfectists we reckon also the Papists 3. There be others so contrary to the Papists who would have justifying righteousness inherent in us that these will have none at all affirming that Christ is the new creature and all graces are in Christ as in the subject none in us upon which follow many other strange doctrines Antidote Now we are justified by faith through the free grace of God we ought to follow after holiness with the more diligence 1. That we may glorifie Gods name who hath done so great things for us 1 Cor. 6.20 Mat. 5.16 1 Pet. 2.12 Because 2. it is the will of God 1 Thes 4.3 Because 3. it is the end of our election Eph. 1.4 He hath chosen us that we should be holy 4. It is the end of our Redemption Luk. 1.74 He hath saved us that we should serve him 5. It is the end of our calling 1 Thes 4.7 God hath called us unto holiness and Heb. 12.14 Without holiness we shall never see God Secondly Though we ought to endeavour and follow after holiness yet we can never be perfect or without sin in this life 1 John 1.8 If we say that we have no sin we deceive our selves and the truth is not in us James 3.2 In many things we offend all 1 Kings 8.40 There is no man that sinneth not Prov. 20.9 Who can say I am pure from my sin Eccles 7.10
and be united to our souls and both together be taken into everlasting joy or depart into everlasting sorrow Errours The first adversaries that we read of were the Sadduces who denyed the Resurrection but were put to silence by our Saviour Mat. 21. afterwards Hymeneus and Philetus whose words eate like a canker 2 Tim. 2.17 Then Simon Magus Menander and their followers At this day the Familists and other fanaticks will understand no resurrection but a rising from sin or that the resurrection spoken of at the last day is not to be understood literally of the body naturall but mystically of a certain spirituall body that all the Saints shall be gathered into and that the body of flesh shall be annihilated and for ever brought to nothing 3. The Manichees imagined a certain Pythagorean transmigration of souls out of one body into another and 4. The Anabaptists imagine we shall rise again but with other new bodies not the same that now we have But 1 Cor. 15.19 30 32. Antidote If in this life onely we have hope in Christ we are of all men most miserable why stand we in jeopardie every houre If the dead rise not let us eate and drink for to morrow we shal dye but be not deceived for Joh. 5.28 The hour shal come that all that be in the grave shal hear his voyce 1 Cor. 15.52 For the trumpet shall sound and the dead shal be raised Revel 20.13 The Sea shal deliver up the dead that are in it death and the grave shal deliver up the dead that are in them 2 Cor. 5.10 For we must al appear before the tribunal of Christ that every one may receive the things done in his body Job 19.26 Though after my skin wormes consume this bodie yet shal I see God in my flesh whom I my self shal see and mine eyes shal behold and none others for me CHAP. XIX Of Glorification in Heaven Truth ANd whom he Justified them he also glorified after the resurrection and the last Judgement is past the Saints or chosen of God shal go with Christ in triumph into heaven and there reign with him for ever Errours Cerinthus of old taught which he said he received by Revelation from Angels That Christ should reign after the resurrection 1000 yeares upon earth where the Saints should enjoy all pleasures of the flesh This doctrine that false Prophet Mahomet embraced and put in his Alchoran and is greedily embraced not onely of his followers but also of the Anabaptists and other among us who expect such a temporary kingdome wherein the godly shal reign alone and inherit the earth after that the wicked be all destroyed The Familists say The joyes of heaven are here in this world c. But 1 Thess 4.17 Antidote The Lord shal descend from heaven to what place to the earth no but then we that are alive shal be caught up together with them in the clouds to meet the Lord in the ayre and so shal we ever be with the Lord. 2 Cor. 5.1 When this earthly Tabernacle is dissolved i. when we dye our next building or habitation to dwell in is eternal in the heavens 1 Pet. 1.4 The inheritance of the Saints is reserved in heaven for them where 2 Tim. 4.8 a Crown is laid up for them and 2 Cor. 2.9 things prepared for them that the heart of man cannot conceive But Phil. 3.20 their vile body shal be made like the glorious body of Christ Dan. 12.3 They shall shine as stars for ever and ever Revel 22.5 the Saints shal raign in heaven for ever and ever as for those 2000 years Rev. 20. they are to be understood of the condition of the Saints in this present world when Satan was bound 1000 years that he could not deceive the Nations CHAP. XX. Of Hell Truth BUt the Reprobates wicked and ungodâ—y men after they have received their fearfull doome shal go into the everlasting torment of hell fire prepared for the devil and his Angels There be some that say there is neither Devill nor hell Errours no Devil or evill spirit but a mans own vile affections nor hel but a mans own evill conscience 2. Others say there is a hell but not till the day of Judgement 3. Others that hell tormenâ—s are not everlasting but that the damned and devils themselves shall be saved at last as a Sect of old called therefore Liberatores sayd or as many as in hell call for mercy say the Turks Antidote But 2 Pet. 2.4 The Angels which fel at the beginning were cast down into Hel and delivered into chains of darknesse Jude 6. Everlasting chains where 2 Thess 1.9 Their destruction shal be everlasting Mar. 9.44 Their worm never dyes their fire never is quenched Revel 20.10 Are tormented day and night for ever and ever there were devils then and a hel from the beginning into which with the Devill and his Angels the reprobates all wicked men are cast Mat. 25.41 not for a time but for ever for out of hell there is no Redemption Luc. 16.26 betwixt that and heaven there is a great gulf fixt so that thâ—re is no passing between Deut. 32.29 Oh that men were wise then they would understand this they would consider their latter end CHAP. XXI Of Purgatory THere is no other third or middle place between Heaven and Hell Truth whereunto the souls departed do go And therefore the doctrine of Purgatory with all its appendices as pardons prayers for the dead c. are not only fond vain and unwarrantable but heathenish also blasphemous Errours This was a device of the old Heathens was received among Christians first by Simon Magus Montanus and other leud Hereticks and is now embraced by none but the Roman Church through the covetousness and filthy lucre of their Clergy because it fils not only the Popes coffers but also the private purse of every mass Priest The place they say is next unto hell the pains of it are all one with hell fire though some mitigate the matter But King Henry the fourth of France resolved this doubt best of any The time it lasts is till the day of Judgment at utmost no longer and yet if surviving friends wil pay the Priest pray or the Pope but say the word they may be released at any time sooner It was invented for the purging of souls departed which had not fully fatisfied in this life Antidote But as there be but two sorts of men in this world so there are but two places prepared for them in the world to come and as there are but two places so there are but two ways and gates that lead unto those two places Whereof you read Mat. 7.13 14. If there were a third place certainly our Saviour who came to teach and afterwards sent his Spirit to lead us in the way of all truth would have shewed us the way to that place too But seeing the
the yeare 1215 and this is now the opinion of the Papists followed with many Blasphemies Idolatries and ridiculous Mummeries The second is of Consubstantiation invented by some who to shun the absurdities of the former opinion fell into worse affirming That the substance of bread and wine and of the body and blood of Christ are joyntly or both together bodily present and eaten in the Sacrament the body of Christ being in with and under the bread The first Author of this opinion and the time when it began is uncertainly reported and although it were long before Luther yet it was taken up in haste by him about the year 1525. is still maintained by his followers and gave occasion to continue that bowing and cringing that was lately used to the Communion Table The third is of bare figure and only signification affirming That in the Sacrament there is nothing but bread and wine bare signs and no other presence of Christs body but only in figure and signification so that the faithful receive nothing but naked and bare signs The foundation of this Errour was layd about four hundred years after Christ by some Hereticks that came as short of this mystery as the Capernaites went too far making no account of this Sacrament saying that it did neither good nor hurt This Errour was set on foot again by Carolostadius a rash-brained man about the year 1524. and is now followed by the Anabaptists Antidote The doctrin of our Church Art 28. is the same that the Apostle delivers 1 Cor. 10.16 To all the three Adversaries together we say If there be nothing in the Sacrament but bare signs why doth our Saviour say of the elements This is my body and this is my blood And S. Paul The bread which we break is the communion of the body of Christ If his body and blood be not there at all And if his body and blood be there corporally and carnally present even whole Christ why then doth our Saviour say Do this in remembrance of me And St. Paul Ye shew forth the Lords death till he come 1 Cor. 10. And St. Peter That the heavens shall receive him to the end of the world Acts 3.21 Refusing then and denying both Transubstantiation and Consubstantiation as more then our Saviour intended in these words This is my body c. And also bare signification as a great deal less we admit and acknowledg Transmutation or a change and that great and marvellous in the use of the Elements not in substance but in vertue power and operation The sanctified signs are in substance creatures in signification mysteries in operation the things themselves whose names they bear the change is in their operation and use and therefore also in their names For Christ hath honoured the Symboles with the names or appellation of his body and blood not changeing their nature but adding grace unto nature Theodoret in Dial. In the Sacrament then there must needs be more then bare signs or naked Elements for how should earthly bread be an Instrument of heavenly grace and life to quicken and strengthen the soul but by some great and marvellous change which change is not in the substance of the creatures but in their vertue power and operation and such vertue power and operation could not be unless the very body and blood of Christ were truly present truly given and truly received in the Sacrament And yet the body and blood of Christ is not present given or received corporally and carnally the bread and wine being turned into the body and blood of Christ as the Papists affirm For 1. It is contrary to the Scripture 1 Cor. 11.28 Where after consecration they are called bread and wine 2. It overthrows the nature of a Sacrament for where is no Element there can be no Sacrament 3. It is contrary to nature it self that an accident should be without its subject 4. Experience dayly shews that the Elements by continuance corrupt by eating nourish the body go down into the belly c. which cannot be said of accidents or of the body and blood of Christ 5. A carnal eating is unavailable to salvation by the Papists own confession unless it be done by Faith but receiving by Faith without carnal eating is available Concil Trident. Sess 13. c. 8. et Cat. Rom. Why then is it contended for Lastly It is contrary to their own Canon taken out of St. Augustine Can. Vt Quid. Object But Christ himself said This is my body the night before he dyed no time to utter dark Parables but plain words Sol. He took the cup also and said This is my blood Mark 14.23.24 If you understand it litterally then the cup and not the wine must be turned into blood but if here be a plain figure their subtilest Doctours cannot tell how to avoyd it then why not a time to speak in figures Why not This is my body a figure too But when our Saviour says This is my body he doth not intend to shew what the bread is but what his body is not that the bread is turned into his flesh but that his body is food for our souls even as bread is for our bodies It shews not any conversion of one substance into another but only the relation that is between them He which before called his body bread John 6. doth now call the bread his body that by this chaâ—ge of names we might understand and beleeve the change that is made by grace and not so much heed the things we see as mind the the things we see not Theod. Dialog 1. Why dost thou prepare thy teeth and thy belly This is no meat for the belly but for the mind beleeve and thou hast eaten Augustine in Joan. Tract 25. ad cap. 6. 2. Consubstantiation is farther from the truth then Transubstantiation neither so possible nor probable It is not so likely or agreeable to our Saviours words who says This is my body and not my body is in with or under the bread And yet they are both gross Errours and the occasions of gross Idolatry They are both far from our blessed Saviours meaning when he spake the words This is my body from the Apostles sense 1 Cor. 11. From the Judgment of the Ancient Fathers who call the elements signs figures types c. of the body and blood of Christ and particularly St. Augustine says the words this is my body are to be understood in a figurative not a litteral sense l. 3. de Doct. Christ And besides they are impossible in nature But setting aside that barren opinion of bare sign and figure the question between us and the rest is not about the substance of the thing for we confess That the very body and blood of Christ is given and received all the question is about the manner they say it is corporally and carnally we grant indeed it is really if by really you understand truly and indeed but yet that it