vee in Gen. 42. 2. Ben-â—orion accoÌ„plisheth 210. yeares Aerédh el-Beni abel Sheóâ—ah I wil go downe to my Sonne moorning to Sheol that is the place of all flesh arguing the full estate of the dead called also Being gathered to the Fathers What he should doe in the place of the damned triumphing in his soule more then in his body seeing our triumph is in both I know not Nor haue the 4. Euangelists laying downe a plaine and open Narration of Iesus once spoken it For the speach of Jonahs and Christes being 3. dayes in the Whales belly and earth that argues his bodyes captiuitie like as that of Jonas it being an estate of Humiliation rather then of Triumph To mee that argument seemeth sound Whither Christ repaired he went to bring comfort But to the Hell of the damned he could bring no comfort Therefore to the Hell of the damned he repaired not If any approoue not my Iudgement more then I do his I desire him notwithstanding to be at peace with mee as I with him Non omnia vidimus omnes Euery dissent must not breed a rent Christ bare our infirmities and Charitie will make vs willing to beare one anothers infirmitie fulfilling so the law of Christ. But such is the miserie of our dayes as euery dissent in iudgement though but about circumstances begetteth a Schisme to the pursuing of one another to the losse of life Heauenly Father for thy Sonnes sake plant more loue amongst vs. Section 3. ¶ I beleeue in the Holy-ghost WIth the auncient Church Credo in spiritum sanctum I beleeue vpon the Holy-ghost And because affiance is to be setled vpon him as vpon the Father vpon the Sonne therefore the Holy-ghost God euen One with the Father and the Sonne howsoeuer proceeding from the Father the Sonne as the Sonne had his begetting of the Father but both of an vnutterable manner for what can we resemble to the highest The Easterne and Greeke Church standeth seuered in this poynt from vs of the West but therefore to be anathematized of which Anathema hereafter it seemeth vnto mee to proceed from zeale beyond measure seeing in the Primatiue Church some were ignoraunt Act. 19. 1. 2. If so there were an Holy-ghost and yet were helde Disciples and Beleiuers As in the externall worke to vs ward the Father is sayd to Create rather then to Redeeme or Sanctifie and the Sonne rather to Redeeme then to Create or Sanctifie so the Holy-ghost to Sanctifie rather then to Create or Redeeme And for that it is the worke of the Father and Sonne by the Holy-ghost to hallow the Creature namely mankind elected therefore Moses introduceth Habel seuered from Kain in the holy worke of Oblation Habel was begotten by the same Adam and brought foorth by the same Heuah but did the worke of Fayth which Kain did not And why because he was not onely acted by this Holy spirit for so the wicked oft be but for that he had receiued the same Spirit as an earnest penny of Adoption as all of * Math. 20. compared with Chap 21. 33. the kingdome of Grace in this life do at what howre soeuer they obay their calling which Spirit as he is holy so he sanctified his thought worde and worke whereby he is sayd to please God And no maruaile seeing the Father cannot but like the fruites of his owne Spirit euen as vpon his Suruay of the sixe dayes worke 1. Iohn 2. 20. 27. he saw and approued all to be good and very good The operation of this Spirit for mollifiyng the hard heart of man is resembled by the Leuiticall Oyntment His vertue of sweetning the soule and of making our Prayers redolent and sauorie in the nosethrils of our heauenly Father is typed out in the Legall Perfume the counterfayting and false application wherof is adiudged to death So dangerous a thing is it for any hypocritically to counterfaite holines where the powre is lacking or to misapply the things of the Spirit to the prophanation thereof Exod 31. c. Moses tearmeth him Ruach Iohn 3. 8. Winde not onely for filling all things but also for his free breaâ—hing Graces when and where he will for the beginning and perfecting of our RegeneratioÌ„ or new-birth The Father of Heauen for his Sonnes sake vouâ—hsafe to powre on our 〈◊〉 plenteously of his Spirit for the glory of his owne name Amen 1 So farre touching Fayth in God the Father Sonne Holy-ghost 2 Now followeth what is to be beleiued touching his Church 1 First in respect of her selfe once in the whole Catholiquâ— then in the parts Communion 2 Secondly touching her benefites 1 First in respect of this life and that 's Remission of sinnes 2 Secondly after this life 1 the Resurrection of the flesh 2 Eternall life Section 4. ¶ The holy catholique church IT is not sayd I beleeue in Ecclesiam Sanctam in or vpon the Church for that were to make her the Rocke of our saluation and equall with God no more then it can be sayd afterwards I beleeue in the remission of sinnes c. Nor can Credo Ecclesiam catholicam be truly turned I beleeue the Catholique Church for then euery Grammarian knoweth it should be Ecclesiae catholicae But as in the three last clauses the verbe * Esse to be Esse is vnderstood as Credo Remissionem peccatorum Esse I beleeue Remission of sinnes to bee Resurrection of the flesh to bee Eternall life to bee so the wordes are plainely to be resolued thus I beleeue that there is an Holy Catholique Church a Comunion of Sainctes Forgiuenesse of sinnes c. All which cleareth that the penners of this Creede were farre from teaching man to builde his Conscience vpon men no not vpon the holy Catholique Church It will be obiected that of Israel it is sayd in Exod 14. 31. Vajaamiâ—û baibâ—uah vâ—emosheh gnabhaô and they beleeued in Jehouah and in Moses his seruant I answere First Learned men both on Christs Antichrists side do turne it Crediderunt Domino Moseh They beleeued the Lord and Moses not pressing the letter Beth which often importeth in Secondly it may well be said that they beleeued in Moses respecting the Word of the Lord which Moses brought immediately from the Lords mouth to their eares and yet be farre enough from setling Fayth vpon Moses who afterwards was found in vnbeleife about the Rocke in Exod. 17. Euen as S. Peter soone after his holy confession was found in like state touching Christ the * Math. 7. 24. 25. 1. Cor. 10. 4. Rocke of our Saluation It wil be againe obiected that the Church being Conuened in the name of Christ is to be beleeued so well as Moses I answere t is true for Moses was not beleeued otherwise then hee brought the Lords warrant so neither is the Church And because the Congregation or Church can and sometimes will erre through ignoraunce therefore the Lord by Moses in Leuit. 4. 13.
Iesus are sealed vp vnto Eternall life If he reply these places and many moe doe teach necessarily Eternall life but his meaning was that the phrase of Eternall life was not vsed of Moses Thereto I answere so the Sadducie may denie all the artificiall tearmes of Diuinity which the Prophets Apostles all haue introduced in the wisedome of Gods spirit And so he may carpe at all Religion at euery mans writing contending about Tearmes till he haue forgotten the thing and matter it selfe This Eternall life is a full fruition of God all glorious * 1. Iohn 3. 2. seeing him as he is and enioying that sight for euermore When Satan sayd Yee shal be as Aelohim Gen. 3. he spoke as did Caiphas a truth against his purpose vnderstanding For God that called Light out of Darknesse hath out of Death fetched Life yea such a Life as whereby euery of the Saued shal be as God though not God by God his beeing so all in all Vnto this Eternall life is opposite eternall Death This prouided for the Diuell and his Angels and all misbeleiuers as the former prouided for true Beleiuers vnited to their Head Christ. The Diuell and his are thrust out of the Creed because thrust out from the presence of Gods glory Let them all that would partake in that Glory labour their assurance thereof by a true working Fayth I beleeue Lord helpe my vnbeleife Amen Such hath been and such is my Fayth Whatse're the close Seducer sayth The sundry Bookes I erst haue writ To all the world will witnesse it Erubescas nonnè Satana Epilogue to the Christian Reader OVr Sauiour hauing to doe with the Sadducies who admitted no other Scripture for Canonicall sauing the writinges of Moses hee by Moses answereth them as being sufficient for proouing any Article of Fayth which had in after times been taught by the Prophets Himselfe or his Apostles seeing Himselfe came but to fulfill the Law which caused Isaiah to bid his Hearers Goe to the Law as the Apostles were interpretours of Law and Prophets Nor for other purpose was it that our Sauiour sayd thus to the Jewes Had yee beleeued Moses yee would haue beleeued mee John 5. 46. 47. for he wrote of mee But if yee beleeue not his writinges How shall yee beleeue my words The matters of Saluation were perfect in Moses howsoeuer there was more light in the expositions of the Prophets and most light in the labours of the Apostles Wherevpon I conclude that nothing is to be held for an Article of Religion as essentiall vnto Saluation which cannot be made good out of Moses Which one lesson if it had been well learned it had preuented the manifold Schismes which a number run into partly about Quiddities touching the Godhead partly about Externall forme of Church discipline and partly about Ceremonies of order and comlynes by such meanes violating the Fayth breaking the bondes of peace and loue wrathfully eger about circumstaunces euery Sect in their humour till substaunce of Fayth and the groundes of Charitie be neglected tything with the Pharises Mynts and Anise at the best neglecting meane times Barútera tou nomou the waightier thinges of the Law as Iudgement Mercie and Fidelitie while thus one doth bite another one is consumed of another Manasses eating vp Ephraim and Ephraim Manasses Galat. 5. 5. Isa. 9. 20. 21. and both against Judah The Lord redresse it and giue vs grace to do all thinges in loue Amen PRay for mee Friends pray for my constancie That in true Faith Clapham may liue die So shall his life and death be for thy good While some sticke vp vnto the knees in Mudde Feeding on earth digging with Moâ—es to hell God do encrease our Fayth and Loue. Farewell Pergite ¶ To the fainting Friend Thou weary art of doing good Though I the same to losse of Blood Reward is ioyn'd with Constancy When Iudgment whips Apostacy Memor esto vnde excideris Resipisce ¶ To the Enemie Do wring and wrest do rayle and rend Yet I will blesse vnto the end Domine ne statuas Ei hoc peccatum FINIS The Printer The Auther being a farre off some faults may haue passed mee I pray you impute them to meere ignoraunce
Bishop is a terme corruptly deriued from the Greeke word Episcopus 2. Tim 3. which signifieth an Ouer-seer namely of soules In him is required Aptnes to teach which includeth Knowledge and Vtteraunce as also the spirit of Gouernment for his sufficient ruling of that Corporation Else-where he is called a Pastor in English a Shepheard or Feeder for that he is called to feed and guide that Flocke of Christes pasture In other places these Bishops or Pastors are tearmed Elders in respect of the many yeares they were ordinarily possessed with before they attained such orderly place of ouersight To haue one or moe of these in one particular Church is not of Substaunce but of Circumstaunce and therefore to be caryed as edifying Circumstances require But with this Prouiso that where moe then one be there one for order and comlynesse sake be called before the rest to ouersee vppon whom the burden of Doctrine and Gouernement may rest as it did in the Churches of * Reuel 2. 3. Asia written too by S. John where one vnder the terms Angel or Embassadour is charged principally with the Churches occasions As for the terme Doctor in English Teacher if it be considered apart from the Pastor it can imploy no other then him that is speciall attendant vnto the Schoole of * 1. Cor. 14. Prophecie that is the Schoole of Christian learning wherein people are trayned vp for supplying the Churches necessitie The terme Deacon is deriued from the Greekes and is in English Minister or Seruitour First for the seruice he was to doe to the Church Secondly towardes the Ouer-seer or Ouerseers To the first in cases of helping the poore To the second in assisting by his spirituall guiftes as necessitie shall call for it For the performance of all which duties it is required that they be full of the Holy-ghost Act. 63. 1. Tim. 3. and of Wisedome hauing the mysterie of Fayth in a pure Conscience such as can rule their owne Househouldes well c. The conclusion then of all this is that for the wel orderly gouernment preseruation of euery particular established Communion of Saincts there be some of best qualificatiō set apart so to attend on the sayd duties whilest the common people on the other hand do attend the duties of their common callings This being all and easie to be learned and obserued if people were not bent to contend about Words and Termes rather then Thinges what is there in it which Moses taught not Israel long since In the place of Pastors Israel had Priestes all their lippes bound to preserue Knowledge and equally attending the Alter howsoeuer one Priest principall as the Angell of the congregation In stead of our Deacons they had Leuites vnder the Priestes and for the businesses of the congregation The Bookes of Exod. Leuit. Numb and Deuteronomie doe largely declare this So Ceremonie and Circumstance is changed but the substaunce and equitie abide still The Word which they are to teach 1 VVord is the pure Word of God which was so perfect in Moses as it was a curse to him that should detract from it or add vnto it as reason euinceth when man shall alter Gods Word Deut 12. 32. All inuentions of men herein be but as the strange Fire of Nadab and Abihu or as the Leauen of the Pharises which poysoned the hearers The Sacraments in common to be administred 2 Sacraments are Baptisme and the Lords Supper Baptisme in Moses was represented by Ceremoniall washinges Purifications intending the Lambes blood whereby we are clensed The Supper was represented in the Paschall Supper and other Ceremoniall eatings intending the body and blood of Christ Jesus the Lambe that taketh away the sinnes of the worlde whereby the Church is nourished by Faith in vnity So farre is it from being to be ministred as Antichrist doth for binding people in and to Rebellion and blood-shed The Discipline to be administred 3 Discipline Markes of an orderly established Church is either brotherly Admonishments and Rebukes according to the nature of the sinne be it priuate or publique or a Separating of the Sinner for his not repenting All these Moses teacheth when first he sayth in Leuit. 19. 17. Thou shalt plainely rebuke thy neighbour and suffer not sinne vpon him with other places the like And secondly when vnder ceremoniall Vncleannesses representing Sinne some were seperated more and some lesse But in cases of Blasphemie generall Apostacie and hy-handed Rebellions the Priest was to leaue him vnto the Magistrates sword like as for the Sinne against the Holy-ghost of the same Nature the soule is to be left to the Iudge of Heauen with an * 2. Cor 16. 22. Anathema maran-atha seeing they openly declare themselues to haue Apostated from louing Christ Iesus A sinne which the Hebrewes are taught to consist * Heb. 6. 1 2 3. 4. compare◠with Chap 10. 25. c. first in a Free-departure from the groundes of true Religion once held with comfort Then secondly in a voluntarie Schisme from Fellowship or Spirituall communion with such beleeuers The first is a voluntarie reiection of Fayth The second a willing reiectiō of Charitie In which Desertions they must be held for not Louers of Christ Iesus and therefore fully Anathematized or accursed to vsward and left to the Lordes comming intended in the worde * In Chaldi◠forme Marae is The Lord and Atha hee cōmeth N. is interposed for sound sake Maran-atha in English The Lord commeth namely with Fire to render vengeance Such is the Anathema too ignorantly shot out of the bosome of many Counsels as if they delighted to cloath themselues ipso facto with Execrations and curings The duetie of the whole Communion of Sainctes is first to * 1. Cor. 16. 13. 14. Heb. 3. 12. 13 watch ouer one another in Loue Secondly to administer of the store which God hath giuen them to the reliefe of the needy specially on the * 1. Cor. 16. 1. 2. first day of the weeke namely the Lords day that so their actions of worship towards God may be mixed with Charitie towardes their neighbour All the Law and the Prophets do teach that The whole Communion so vnited is a litle Citie compact in it selfe seated on a Rocke beauteous and inuincible Distraction in Fayth and Manners is called * 1. Cor. 11. 18. 19. Schisma Schisme in plaine English a Rending a sunder The making choyse of some opinion in Doctrine whereto a soule vnreasonably tyeth it selfe to the violating of Faythes foundation that is called Haeresie With this our Churches be canker-fretted to the harming of Fayth and with the former they be generally torne a sunder to the violation of Fayth and Charitie The Lord purge our Churches of these euils though as with violence of * Hellebore is a violent purger but rightly applyed is wonderfully effectuall Hellebore Section 6. ¶ Remission of Sinnes NOw followeth the
Beleife that euery true Christian hath First touching Remission of sinnes a benefite in this life afforded to euery penitent beleiuer Secondly two benefites after this life the Resurrection of the flesh and Eternall life Remission of Sinnes bringeth necessarily with it First that euery Christian is a Sinner Secondly the meanes whereby such forgiuenes of sinnes be had Thirdly the effect which such Remission hath in the heart of euery true beleiuer 1 That we are Sinners that is Not doers of the Law 1. Iohn 3. 4. for Amartia is Anomia Sinne is a not-doing of the Law whether it be by Omyssion or Transgression it falleth out two wayes one by Originall sinne deriued Ex traduce from our first Parents Adam and Heuah for out of such a bitter Fountaine we can draw no sweete water Besides we are Sinners Actually that is by our owne immediate act wee hauing subscribed to the law of sinne in our members both by thought word worke One of these Actions much more both are sufficient for our arraignement and condemnation 2 The Meanes whereby we are freed of both these Criminations are onely the sufferinges of the Just for the vniust and that is the sufferings of Christ Jesus for vs seeing hee alone is the Lambe of God that taketh away the sinnes of the world we by his blood and by no other haue our garmentes and conuersation made white Our sinnes in the Law being resembled copiouslie by sundry pollutions and his cleansing of vs by his blood being resembled by the * Heb. 9. 21. c. blood of Animals sprinkling the Tabernacle and Alter there beeing without blood no Remission Which cannot otherwise be vnderstood by the penners of this Creed seeing no Angell or Man is in this Beleife introduced for a Sauiour in whole or in part but the Sonne of God solely who became Jesus the Sauiour and the Christ or Annoynted-one to this purpose The Manqueller in the Law Num. 32. 22. that was set free vpon the death of the Hie-priest did plainely figure out the deliueraunce of a penitent sinner by the death of our Hie-priest Iesus 3 The Effecteâ— which such Remission worketh in our hearts is Loue vnfeigned whereby we are ready to forgiue to our brethren the sinnes whereby they haue transgressed against vs euen as God hath freely forgiuen vs. Our sinnes towardes God being compared to Talents and our brethrens towards vs being assimilated to Pence Which Forgiuenesse at Gods hand as it is dayly and oft in a day so we are thereby inuited to do the like towards our neighbour To God we are to pray for their Remission though them selues doe it not and we are in Gods name to pronounce it vnto them so oft as they shall turne backe and say It repenteth mee Herevpon it is that Moses introduceth Josephs brethren saying Forgiue now the trespasse of thy brethren and their sinne Whereto Joseph replyed Feare not for am I not vnder God as if he should say Feare not my laying of your sinne vnto your charge for as I am subiect vnto God so I as freely forgiue you as he hath forgiuen to mee my trespasses Genes 50. 17. c. Nor did the Law of Sin-offrings vrge lesse Blessed is he whose wickednesse is forgiuen Psal. 32. 1. 2. and whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquitie Lord for thy Sonnes sake forgiue vs our sinnes Section 7. ¶ Resurrection of the Flesh. THe Church being considered as afore with the mayne benefite she reapeth at Gods hand in this life which is Remission of sinnes now follow two benefites after this life The first is Resurrection of the body and the second is Life eternall ensuing The Resurrection of the body is that which the Sadducies denied as Familistes amongst vs. And how doth our Sauiour prooue it From these wordes of Moses in Exod. 3. 6. where the Lord sayth I am the God of thy Father the God of Abraham the God of Isaac the God of Jaakob From whence he thus concludeth Math. 22. 32 God is not the God of the dead but of the liuing as if he had sayd in moe words neither Abraham nor Isaac nor Jaakob was onely soule but also body and therefore the Lord saying hee is their God it must necessarily follow that he was the God both of body and soule Which neither could be except the body liued to him in the assuraunce of Resurrection for being vnited to the soule in endlesse glory This stopped the mouthes of them Sadducies and I pray God also the consideration thereof may stoppe the mouthes of our Semi-atheistes denyers of the bodyes resurrection flowted of naturall Philosophers in Athens but prescisely taught of the Apostle and that with a difference of Glory in the resurrection as there is a difference of glory betweene the Sunne Moone and Starres As for the * Compare Math. 20. 1. with Chap. 21. 33. Parable of the Workemen called into the Vineyard at the sixt ninth and eleauenth hower and each receiuing a penny that medleth nothing in proprietie with the kingdome of Glory but with the kingdome of Grace in this life where the last namely the Gentile so well as Israel the first receiueth the earnest-penny of saluation which is the spirit of Adoption the spirit of our Mediatour Jesus a sufficient recompence to the first and last by the vertue of which * Rom. 8. 11. spirit our bodyes are raysed vp vnto Glory As for the Rising of the misbeleiuer it is but a rising to fall for as God will be none of their God so to the Diuell and his Angels they be referred and this is the finall Curse pronounced against the Lawes transgressers throughout all Moses Section 8. ¶ Life Euerlasting THe first benefite to the Church after this life was noted to be the Resurrection of the flesh The second and last is Eternall life both of body and soule Some like craftie smooth-faced Sadducies haue denied that Moses any where teacheth such Eternall life But I pray such Doctors to tell mee why the Lords speach to Moses which before prooued the bodyes Râ—surrection doth not also as necessarily prooue Eternall life If Jehouah be the God of Abraham and therefore whole Abraham must needes liue which cannot be if the body should not rise then his beeing the God of Abraham prooueth Euerlasting life to appertaine vnto whole Abraham seeing Jehouah liueth euerlastingly the God of Abraham And I would further know of the couetous Sadducie why is not Eternall life fitly necessarily and plainely taught of Moses in Genes 5. when as it is sayd that God translated Henoch from this world to himselfe And when Moses in Exod 32. 32. doth in his Zeale for Israel say thus to the Lord I pray thee rase mee out of thy Booke which thou hast written What Booke speaketh he off sauing of the Booke of life that contayneth the names only of such as through the Lord of life