therefore it â—s not a thing indifferent because it is an ordinance of Christ nor yet absolutely necessary to salvation as hath been said before Baptism is called the lavacre of regeneration Tit. 3.5 and Joh. 3.5 it is said Except a man be born again of water and of the Spirit he cannot enter into the Kingdom of God not that any part of our Regeneration is ascribed to water but only by water the office of the Holy Ghost is declared as also by fire Mat. 3.11 which some mistaking did brand their children with a hot iron Though the outward washing of water then be not the very washing away of sin yet it is so called the sign borrowing the name of the thing signified for the more forcible perswasion of our hearts and stronger confirmation of our Faith that our eyes are not fed with bare signs but presented with the thing it self and that our sins are as certainly done away by the blood of Christ as our bodies are cleansed by the washing of water To let pass those ridiculous toies of salt spittle and other stuff used by the Papists the main difference at this day among us is concerning circumstance of time The Pelagians and Anabaptists deny Infant-baptism and both upon the same ground With this Errour of the Anabaptists many godly people are entangled that are free enough from the rest of that pestilent Sect. Their Reasons are 1. Because there is neither precept nor example for it 2. Infants do not beleeve but it is sayed Acts 8.37 If thou beleevest thou mayst be baptized Answ It is answered To the first That there is both precept and example for Infant-baptism the precept is Mat. 28.19 the examples are Acts 16.15 33. 1 Cor. 1.16 where Infants are included as part of the nations and housholds and although there be no express command for baptizing Infants yet seeing also there is no express exception they must be baptized or else those general precepts and examples including all both Infants as well as men are not followed and observed And if it be sufficient Reason against Infant-baptism that there is no express precept or example for it then let the Anabaptists themselves for shame leave off that shameful stripping and dipping their proselytes or else shew me where they have any express command or example for it Object Secondly They that do not beleeve must not be baptized but Infants do not beleeve Ergo. Whosoever doth not labor shall not eat 2 Thes 3.10 But Infants cannot labour Ergo. Answ Both these Arguments are somewhat alike and neither good because that is drawn to Infants which belongs only to men of years And indeed this latter is the better of the two because it hath an express text for confirmation which the other hath not But to remove that rub of the Anabaptists out of the way concerning the Faith of Infants We say 1. That they have reasonable souls faculties of understanding and will which are the seat of Faith and the weakness of the Organs cannot hinder the power of the Holy Ghost to work Faith in them if he please 2. Without Faith there is no salvation if Infants then have not Faith the Anabaptists must shew some other way of salvation besides Faith in Christ or else conclude that all Infants dying are damned but yet I hope they will not pass this cruel sentence upon them unless they provide a Limbus or place of ease for them as the Papists do 3. Circumcision is the seal of the Righteousness of Faith Rom. 4.11 And yet it was administred to Infants Infants therefore ought to be baptized and as good reason there is to baptise as there was to circumcise them 4. We have many presidents of children that were regenerate and sanctified as of Jeremiah John Baptist c. who were filled with the Holy Ghost from the womb and if children have the Holy Ghost then they may be baptized Act. 10.47 Can any man forbid water that these should be baptized who have received the Holy Ghost as well as we 5. Our Saviour himself testifieth in express words That Infants beleeve in him Mat. 18.6 And that babes and sucklings confess him and bear witness unto his name Mat. 21.16 And did grace them with many favours own them for the children of God taking them in his arms laying his hands upon them and blessing them saying That to them belongs the Kingdom of God Who then shall be so bold or impious to refuse and reject those that our Saviour himself received and embraced so lovingly giving such gracious testimoneis of them with whom God entered into Covenant as well as with their parents Gen. 17.7 And unto whom the promises of God were made as well as unto them Acts 2.39 But say the Anabaptists how shal we know that children believe And saith one If I had a certificate from God that a child believes I would not stick at his Baptisme Let them tell us what infallible certificate they have for men of riper years And whether they do not plunge more hypocrites and unbelievers in their flouds then we sprinkle at our fonts is a question to be made But the Anabaptists contradict themselves crossing one Argument with another overthrowing their own grounds and destroying the foundation that themselves have layd As for their stripping it is against common honesty and modesty and that dipping is not necessary to be used is clear by their own Argument because they have no where one express word of command or warrant for it And also the blood of Christ is called the blood of sprinkling Heb. 12.24 And as it was typified under the Law by divers sprinklings so it is exprest under the Gospel by sprinkling as well as dipping CHAP. XXVI Of the Lords Supper Truth THE Lords Supper is the Sacrament of Preservation in the Church wherein by the signs of bread and wine are signified sealed and exhibited to every faithful receiver the body and blood of Christ for his spiritual nourishment and continual growth in him unto life everlasting Adversaries of old were many that did either despise and refuse this holy Sacrament or abuse or prophane it either mingling adding or altering and changeing the Elements and substituting others in their places But to let them pass at this day the principal Errours Errours are these three Antidote The first is of Transubstantiation and that holdeth that after the words of Consecration and by vertue of the same there is a conversion or turning of the bread and wine into the body and blood of Christ so that the very true and natural body of Christ is corporally present and carnally eaten in the Sacrament the substance of bread and wine being vanisht away nothing remaining thereof but only the outward accidents to serve the senses The first occasion of this heresie seems to be given by the Capernaites John 6.52 but was confirmed under this title by the Councel of Lateran called against Berengarius in
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
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
AN ANTIDOTE Against HERESY OR A Preservative for Protestants against the poyson of Papists Anabaptists Arrians Arminians c. and their pestilent Errours Shewing the Authors of those Errours their grounds and reasons the time when and occasion how they did arise with general Answers to their Arguments taken out of holy Scripture and the Ancient Fathers Written to stay the wandering and stablish the weak in these dangerous times of Apostasy By RICHARD ALLEN M. A. sometime Fellow of Penbrooke Colledge in Oxford Pro. 23.23 Buy the Truth and sell it not London Printed by John Macock and are to be sold by Nathaniel Brooks at the sign of the Angel in Cornhil TO THE RIGHT HONORABLE THE Lords and Commons Assembled in PARLIAMENT Grace and Peace be multiplyed Right Honorable DIfferences in the Church have always caused differences in the Commonwealth and differences in the Commonwelth do commonly widen those differences in the Church Differences in Religion did cause these unhappy and unnatural Wars and these Wars have not ended but encreased them For notwithstanding the Solemn League and Covenant to extirpate all Popery Heresie Schism c. and in pursuance thereof your late pious Ordinance to stop their farther growth besides the excellent labours of many learned men yet Heresies are encreased above number like the unruly waters the more they are stopt the more they rage and swell And indeed Heresie Prophaness Barbarism and Atheism it self have always and in all places followed war as close as famine or pestilence do times of war and confusion being as fit times for the envious man to sow his tares in as times of peace sleep or security And now for composing these differences The Italians in a proverbial speech use to say that Hard to Hard never makes good stone-wall Meaning that in any difference there must be some yeelding or else there can never be any firm uniting In matters of Religion I have vâ—ntured to do something my calling thereunto engaging me with extream longings to see peace and truth settled amongst us These poor labors I humbly present unto your Honors hoping your Honors will take in good part what is intended to a good end though perhaps it may come much short of it and accept the work though small seeing the smallest stone will help to repair the greatest breach Your Honors humbly devoted RICHARD ALLEN monster that neither of the Swords yet could tame or cut off But when I heard the most horrid Blasphemies and saw the monstrous Heresies that every day new-sprang up to the high dishonor and displeasure of Almighty God the reproach of his truth saddening the hearts and dejecting the minds of his people the enemy in mean space riding in triumph and treading down all before him Setting aside all doubts and fears at last I finisht and publisht this small book partly inclined thereunto to yeeld some account of my late unpleasing leisure but chiefly for discharge of my duty and a double engagement that lay upon me 1. As a Christian being all bound as the Apostle exhorts us Jude 3. To contend earnestly for the Faith which was once delivered to the Saints 2. As a Minister of the Gospel of Jesus Christ which we are bound more specially to defend and not to give place to false teachers No not for an hour that the truth of the Gospel may continue Gal. 2.5 Besides the solemn Covenant to extirpate all Heresie Schism and Prophaness and whatsoever is contrary to sound doctrine And now right worshipful I present you with it such as it is being engaged also thereunto by the many favors and kindnesses I have received of you whereof be pleased to tak this as an acknowledgment I hope it may prove some help to discover the manifold sleights and impostures of false Prophets and Deceivers that are entered into the world that privily bring in damnable Heresies even denying the Lord that bought them And many follow their pernicious ways but my prayers are always for you that yee may ever escape their snares Your Worships much obliged Nephew Richard Allen. A TABLE OF THE HEADS OR CHAPTERS Chap. I. OF the holy Scripture Page 1. Chap. II. Of the Blessed Trinity Page 14. Chap. III. Of the Creation Page 26. Chap. IV. Of Providence Page 29. Chap. V. Of the Fall of Man and Original Sin Page 35. Chap. VI. Of Freewil Page 40. Chap. VII Of the Person of Christ Page 44 Chap. VIII Of the Office of Christ Page 48 Chap. IX Of the Death of Christ Page 50 Chap. X. Of the Resurrection of Christ Page 54 Chap. XI Of Predestination Page 56 Chap. XII Of Vocation Page 64 Chap. XIII Of Justification Page 73 Chap. XIV Of Sanctification Page 78 Chap. XV. Of the Moral Law Page 84 Chap. XVI Of Good Works Page 87 Chap. XVII Of Death and Burial Page 90 Chap. XVIII Of the Resurrection of the flesh Page 94 Chap. XIX Of Glorification in Heaven Page 96 Chap. XX. Of Hell Page 98 Chap. XXI Of Purgatory Page 99 Chap. XXII Of Images Page 102 Chap. XXIII Of the Church Page 106 Chap. XXIV Of the Sacraments Page 115 Chap. XXV Of Baptism Page 119 Chap. XXVI Of the Lords Supper Page 126 Chap. XXVII Of Reformation Page 134 Chap. XXVIII Of Toleration Page 143 The Preface GOD never wrought miracle to convince Atheism because his ordinary works convince it For the Invisible things of him even his eternal power and Godhead are clearly seen and understood by the works of the Creation Rom. 1.20 And indeed never any people was heard of so barbarous but did acknowledg a God and though otherwise rude and voyd of all civility yet did profess and practise some Religion The very nature of man it self so far abhors direct Atheism that the Heathen made them Gods of wood and stone rather then have none at all and gave Divine Honours not to men only like themselves but even to base and vile creatures rather then be without a Religion The Devil then not able to root up this perswasion of a Deity so deeply and strongly fastened in the hearts of all men by nature from Atheism he turned to Heathenism from denying to multiplying the heavenly Deity and with a multitude of false Gods abused the world almost 4000. years But When the fulness of time was come God sent his Son a light to lighten the Gentiles who with the beams of his glorious truth so scattered this universal fog of Paganism that those lying vanities were shortly discovered mens consciences convinced of their former gross ignorance and turned from dead Idols to serve the living God And now this old Serpent is put to a new shift which the Father of lies was not long to seek of but driven from Heathenism betakes himself to Heresie for the worship of false Gods setting up false worships of the true God wherein he multiplied so exceedingly that now there are as many false worships as before were false Gods To trace this crookeâ—
and used many ways and manifold sleights to elude this sacred truth but all drive at this one end even to spoil if it were possible our Saviour Christ of his Divinity and so destroy at one blow the whole body of Christianity The Antidote we shall divide into three doses or propositions 1. That there are three persons in the eternal Godhead c. sc Father Son and holy Ghost 2. That the Son is God everlasting equal with the Father 3. That the holy Ghost is God everlasting equal with the Father and the Son 1. That there are three persons in the Godhead c. Gen. 1.26 And God said let us make man in Our Image Gen. 3.23 And the Lord God said behold the man is become as one of us Isa 6.8 And I heard the voyce of the Lord saying whom shall I send and who will go for us I plainly expressing the unity of essence and Vs the plurality of persons Gen. 19.24 And the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven Hosea 1.6 7. God said unto them I will save them by the Lord their God So Zech. 2.8 9. 3.2 Psa 2.7 the Lord said unto me thou art my son Gen. 1.2 The Spirit of God moved upon the waters Mat. 3.16 17. 28.19 The Father Son and Holy Ghost are plainly and distinctly named So 1 Ioh. 5.7 There are three that hear record in heaven the Father the Word that is the Son and the Holy Ghost We see how this sacred truth which at the beginning was more obscure in every age grew clearer and clearer like the morning light till it came to perfect day first a plurality of persons is intimated then a Trinity is expresly named and lastly a plain difference or distinction is made of divers persons one speaking of or to the other and both are called the Lord of hosts and Lord God So Iob. 8.17 18. The witness of two men is true I am one c. plainly making his Father and himself two Ioh. 5.32.37 There is another that beareth witness of me sc the Father and Ioh. 14.16 17. And he will send you another Comforter even the Spirit of truth Here the word another puts a manifest and plain difâ—erence between the Father Son and Holy Ghost so that there is another and â—nother i three distinct persons in the Godhead but not another and another â—hing for one single undivided essence is â—ommon to all three Joh. 15.26 The Comforter c. which cometh out from the Father Joh. 16.28 I came out from the Father Now by these emanations or comings out of the Son and Holy Ghost from the Father it is evident that they are distinct persons from the Father each of them having a true subsistence proper to himself And yet these three persons are but one essence three in one and one in three differing but not divided several but not sundered many and yet one all distinct for their persons all one for their nature substance or essence according to that 1 Joh. 5.7 and these three are one Object In this text we are to understand not an unity of essence but of consent or agreement as it is more plainly exprest v. 8. and these three agree in one Sol. In these two verses the Apostle opposeth the heavenly and earthly witness or the testimony of men and the testimony of God The earthly witness he calls the testimony of men in the plural number because they are three in number and though they agree in one yet they are not one but three different and distinct things The heavenly witness he calls the testimony of God in the singular number v. 9. knitting three in one because though they are three in number yet they are but one in nature three persons in one substance or essence and so three bear witness in heaven and yet all is the testimony but of one God Secondly The Son is God everlasting c. Isa Who shall declare his generation Joh. 1.14 18. 1 Joh. 4.9 The only begotten Son of the Father He is not a Son by grace either of Creation as the Angels or Adoption as the Saints are for then he were neither the only Son nor begotten To which of the Angels said he at any time thou art my son Heb. 1.8 No for though they are all the sons of God by Creation yet this is the only Son by generation and God hath no other The Son of God then cannot be a creature as wicked Arrians affirm because he is begotten for if he were made created or adopted then he were not the begotten Son nor the only Son because by creation and adoption God hath more sons then one Now begetting is always of the nature and substance of the parents and so this Son is begotten of Gods own substance therefore also called his Own Son Rom. 8.32 And because God is a most single essence that cannot be divided or communicate it self by parts therefore he hath not a part as the sons of men have but the whole substance of his Father and so must needs be one God with the Father He must needs also be coequal of the same power and majesty and coeternal too everlasting as the Father himself is everlasting because being both but one substance or essence they were never nor could be one without the other He is called in Scripture expresly God as Isa 9.6 The mighty God Tit. 2.13 The great God 1 Joh. 5.20 The true God Rom. 9.5 God over all Psa 40.7 Heb. 1.8 to the Son he saith thy Throne O God endureth for ever Such works are ascribed to him as agree only to God 1. The work of Creation Ioh. 1.3 All things were made by him Of Preservation Heb. 1.3 All things are upheld by him Mat. 9.2 Forgiveth sins Ioh. 10.28 giveth eternal life which none but God oâ— do and Ioh. 5.19 whatsoever the Father doth that the Son doth likewise The essential attributes of God are given to him as 1. Omnipotency Rev. 1.8 Eternity Isai 9.6 Omniscience John 21.17 He is equal with the Father John 5.18 Phil. 2.6 Divine worship is given to him which is due only to God Psal 97.7 Worship him all ye Gods Heb. 1.6 Let all the Angels of God worship him Which were plain Idolatry if he were a creature and John 5.23 the same honor is due to the Son that is due to the Father The Apostles profess themselves the servants of Jesus Christ Rom. 1.1 2 Pet. 1. 1. Jude 1. Rev. 1.1 We are commanded to trust in him Isai 11.10 Rom. 15.12 To beleeve in him as we do in God John 14.1 and Psalm 2. â—2 Blessed are all they that put their trust in him But Jer. 17.5.7 it is Cursed are all they that trust in man and make flesh their arm and whose heart departeth from the Lord It is apparent then that the Son is God equal with the Father Thirdly The Holy Ghost is
it was sold was it not in thine own power The community spoken of was only of things dedicated to the Churches treasury for relief of poor brethren there remaining still something to a man that was proper to himself and a liberty to retain what part he pleased as is plain For otherwise if all things were common to what purpose are we exhorted to liberality What need Paul work with his own hands or how could he be burthensom to any one if all things were common Lastly Though the Church be but one as there is but one Faith c. yet it is distinguished into Catholick or Universal and Particular The Catholick so called because it comprehends the faithful of all times and places the particular named according to the place where that part is seated The Roman Church then is unduly called Catholick because it is a particular Heretical Church neither universal nor orthodox Those are mistaken and to blame that call the Papists Catholicks because they profess not the Catholick faith or faith of the Catholick Church neither is their Religion the old Religion but new and upstart being a fardel of late humane inventions not at all to be found in any sacred Record CHAP. XXIV Of the Sacraments THe Sacraments are holy and visible signes and seals ordained of God Truth the more fully to declare and assure unto us the promise of the Gospel The Sacraments of the New Testament are only two Baptism and the Lords Supper Adversaries are 1. Errours Those Hereticks both old and new that deny all Sacraments saying they are of no use in the Church 2. The Anabaptists think there is no other use or end of the Sacraments but only to serve as badges of our Christian Profession 3. The Papists say the Sacraments confer grace by vertue of the work done And 4. That there are seven Sacraments of the New Testament and hold them accursed that say there are fewer or that they are not all truly and properly Sacraments ordained by Christ Antidote Although the name of Sacrament be not to be found in the Scriptures yet we find Mystery there a word of the same signification and the things themselves were ordained by Christ in the Scriptures Math. 28.19 Go teach all nations baptizing them c. Luk. 22.19 20. He took bread c. and after supper took the cup c. saying Do this in remembrance of me And God hath ordained the Sacraments not to be bare signes but seals also and pledges to assure us of the promises made in his Word and so the Apostle Rom. 4.11 calls circumcision a seal of the righteousness of faith Not as if the Sacrament gives strength to the promise as weak of it self but as a seal confirms and assures it to us Secondly Although the Sacraments do not confer grace yet they are a means to convey it unto us for being sensible elements that may be seen felt and tasted every sence is a pipe or conduit as it were to draw and convey from the outward element the thing thereby signified to the inward understanding Yet this is done not by vertue of the work done or by uttering certain words but by the vertue of Gods ordinance and power of the holy Ghost working with the same If the Sacraments did contain grace essentially within them as Medicine in a box then indeed it might follow that by the outward work done grace should be conferred but we see the contrary That invisible sanctification hath been without the visible signs and again the visible signes have been given without true sanctification Aug. in Levit. qu. 84. as we see in the examples of Cornelius the Centurion and Simon Magus And therefore also though the Sacraments cannot be despised or neglected being Gods ordinances without great impiety and unthankfulness towards him who by them hath so tenderly provided for our weakness yet they are not so absolutely necessary to salvation that without them it is impossible to be saved for God is above his ordinances and can save us without them It is not the want but contempt of the Sacraments that is dangerous and damnable Bernard Lastly There are but two Sacraments only of the New Testament Baptism and the Lords Supper we read of no more ordained by Christ who only hath power to ordain Sacraments and this was done in regard of our weakness that we should not be over-burthened Some few signes for many were delivered unto us and the same in doing most easie in understanding most holy in observing most pure as are Baptism and the Lords Supper August lib. de Doct. Christ c. 9. And therefore those five other Sacraments reckoned by the Church of Rome are not Sacraments of the New Testament neither have any Warrant in Gods Word For 1. Penance and Matrimony cannot be Sacraments of the New Testament because they were in being and as necessary both before and under the Law as now they are 2. The use of Matrimony belongs to Heathens as well as Christians 3. The Papists contradict themselves for they accurse those that shall say the Sacraments are not necessary to salvation Concil Trident. Sess 7. Can. 4. and yet debar their Priests from Matrimony which they account one of those Sacraments and so highly extol single life in all as if there were no other way to heaven for any They say the Sacraments confer grace and yet deny Matrimony to their Priests and so deprive them of that grace that Matrimony might confer upon them and so keep them honest CHAP. XXV Of Baptism BAptism is the Sacrament of admission or entrance into the Church Truth wherein by the outward washing or sprinkling of the body with water the inward cleansing of the soul from sin thorough the sprinkling of the blood of Jesus Christ and washing of the Holy Ghost is signed and sealed unto us The Baptism of Infants is in any wise to be retained in the Church as most agreeable with the institution of Christ Adversaries 1. Errours Some explode Baptism quite out of the Church as some Hereticks of old and now adays do 2. Others allow it to folk of riper years but deny it to children as the Pelagians did and Anabaptists do and both upon the same ground some of them say it is an horrible abomination 3. Some esteem of Baptism as a thing indifferent 4. The Papists say it is absolutely necessary to salvation that children dying without it are not saved 5. Lastly the same Papists also abuse and adulterate this holy ordinance adding to the element of water salt spittle oyl c. using tapers exorcisms and other silly ceremonies in number as they reckon 22. and also prophane the same in applying it to things without reason and life as bells banners swords and daggers and that to bloody ends c. Antidote That Baptism was ordained commanded by our blessed Savior is expresly mentioned Mat. 29.19 whereunto is annexed a promise of salvation Mark 16.16 And