This Argument would hold if God should damn a Man inevitably without any Cause but because Man's falling into Sin proceeds from his own Degeneracy therefore his Destruction is deservedly imputed to himself Obj. 5. God has accepted a sufficient Ransom for all Men that is the Satisfaction of Christ therefore he ought to receive all Men into his Favour and by consequence none are to be damned Answ. The Ransom that Christ made was sufficient but 't was upon the Condition of our applying it to our selves otherwise it would not be so But all Men do not rightly apply Christ's Merits Obj. 6. They whose Salvation depends upon the secret Determinations of God can have no true Comfort or Support therefore the Doctrine of Predestination is not so full of Comfort as we speak of Answ. The Counsel of God is a Secret to us and brings no Comfort unless it be revealed by the Holy Spirit and by the Signs of Election which are Faith Repentance Charity and other Vertues ART XVIII Of obtaining Eternal Salvation only by the Name of Christ. THey also are to be had accursed that presume to say that every Man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his Life according to that Law and the Light of Nature for Holy Scripture does set out unto us only the Name of Jesus Christ whereby Men must be saved Obj. 1. Not only the Gentiles may be saved by the Law of Nature but the Jews also by the Law of Moles Rom. 2. Answ. It is asserted Rom. 3. 28. That no Man can be saved by the Law of Nature or of Mâ—ses Although Gentiles and Jews did perform some Works yet they were imperfect without Christ. Obj. 2. It is said That the whole of the Law and the Prophets is comprehended in that known Law of Nature All things that ye would that Men should do unto you do ye also to them Mat. 7. 12. Whence we may easily gather that it appears to all Men what is absolutely necessary to Salvation Answ. The Love that we are to shew to our Neighbour is comprehended in that Principle but that alone is not sufficient for the Doctrine of the Gospel which is unknown to Nature is likewise requisite to Salvation Obj. 3. God does not require at our Hands things impossible but it is impossible that they who have never heard of Christ should relie upon or believe in him Answ. Either according to the Apostle Rom. 10. 18. All Men have heard of the Gospel of Christ Or All may hear of him in the utmost Parts of the World where the Gospel is daily preached Or if there have been and are some who have never heard of it we must think that this was and is for some very grievous Impieties which make them unworthy of such a Knowledge Obj. 4. Christ told the Pharisees John 9. 41. If ye were blind ye would not have Sin And then told his Disciples concerning the Jews John 15. 22. If I had not come and spoke unto them they had not had Sin So that in these places he gives us sufficiently to understand that simple Ignorance ought not to be imâ—uted to any one Of which see more in Article VIII Answ. This is Christ's meaning either that if he had not come to the Pharisees at all if they had not read the Scriptures and seen his Miracles which confirmed him to be the Mesfiah Or if they had been blind in their Opinion and had sought for further Light from him they had not had the Sin of Infidelity But notwithstanding this because of their other Impieties without a Saviour they could not escape Damnation ART XIX Of the Church THE visible Church of Christ is a Congregation of faithful Men in the which the pure Word of God is preached and the Sacraments be duly ministered according to Christ's Ordinance in all those things that of necessity are requisite to the same As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in Matters of Faith Obj. 1. That the Church is compared to a Fold wherein are Sheep and Goats i. e. good and bad Therefore the Church is not only the Congregation of the Faithful Answ. Wicked Men may be said to be in the Church but not of the Church Obj. 2. Very many Sects have boasted that with them was to be sound wholsome Doctrine and a right use of the Sacraments and therefore these Marks do not always distinguish the true visible Church Answ. It is one thing falsly to boast and another really to have the infallible Word of God well considered will show to what Assembly Men ought to joyn themselves We find that the Beraeans tho' not of the Priestly Order could know how to value St. Paul's New Doctrine with Profit to themselves Obj. 3. That these Marks are later and more obscure than the Church later because the Doctors or Teachers are before the Doctrine more obscure because it is the part of the Church to explain its own Doctrine Answ. The Word of God tho' not as the written Word yet as to its Substance was before the Church because by that the Church was formed But tho' it were after the Church yet it might be a mark of it as the Effect may be a mark of the Cause Even the written Doctrine was before its Teachers who have lived in these last Ages And then to an Unbeliever the Church is more plain and remarkable than the Scripture as to its external Form but to a Believer the Scripture is plainer than the Church as to its internal Form because the Holy Spirit enlightens the Minds of the Faithful Now the Church explains the Scripture but then it is by Scripture because it lays down Scripture in its own simple native Light And so far we ought to give credit to the Decisions of the Church as far as its Determinations are agreeable to the Scriptures Obj. 4. We can assign no time wherein the Church of Rome has failed Answ. As to the time wherein the Church of Rome has begun to fail the Apostle witnesseth That in his time the foundations of that Mystery of Iniquity were already laid 2 Thess. 2. 7. And Christ tells us Mat. 13. 25. That the Enemy the Devil came and sowed Tares among the Wheat while Men slept that is before they were aware And who I pray you will be able to show us when Religion began so to be corrupted by the Pharisees as it was It is sufficient to us that the Doctrine of the Romanists as we now find it is not conformable to the Word of God Obj. 5. We can name no visible Assembly or Church that has had a Being since the Defection of the Church of Rome Answ. It is no strange thing that the true Church should be so oppressed by the violence of Persecutions and Errors so far
If the Judgment of Councils was not Infallible we might deservedly call in question whether all the ancient Hâ—esies â—ave been rightly condemned or not Answ. Heresies were not such because Councils declared them so but because they were declared so from the Word of God From whence 〈◊〉 may be 〈◊〉 and unquestionable which Heresies have been righâ—y condemned ART XXII Of Purgatery THE Romish Doctrine concerning Purgatory Pardons Worshiping and Adorations as well of Images as of Relicks and also Invocation of Saints is a fond thing vainly invented and grounded upon no Warranty of Scripture but rather repugnant to the Word of God Obj. 1. It is almâ—st the universal Consent of all Nations that the Soul is not immediately admitted into Heaven but is purged and purified in Hell and therefore the Opinion of Puâ—gatory is not so vaâ—n Answ. The consent of Nations may take place in Natural Things but not in Spiritual Obj. 2. There is mention made of the Fire of Purgatory 1 Cor. 3. 10 c. Answ. Either the Fire of Tribulation and Trial is there understood and so it means not a real but imaginary Fire Or else The Fire shall try that is the Spirit of God shall search and examine every ones Work as a Sanctifier Others understand this place of the Condagration of the World and the severe Judgment of God Obj. 3. There is in the Church an infinite treasure of Satisfactions from the Sufferings of Christ that can never be exhausted To this Treasure belong likewise the Passions of the Blâ—ssed Virgin and other Saints wâ—o have suffered more than their Sins required Now the Pastors of the Church out of this inexhaustible Treasure have Authority to dispense and grant Indulgencies to those who are guilty of suffering Temporal Punishment Answ. The Satisfaction of Christ is not applied by Parts but wholly to all and every of the Faithful neither is there any thing here superfluous And then as for the Blessed Virgin and other Saints they have not done any good thing or suffered any thing which was not before a Debt A Creature ought both to do and suffer the greatest things for God's Glory because whatever they do and suffer they will be abundantly rewarded for it and therefore it cannot be satisfactory for others Besides this Authority of dispensing any thing at Will was never granted to the Pastors of the Church Obj. 4. Images are capable of Injury and Contempt and so consequently of Honour and Worship Answ. This Argument may be allowed to have a sound and wholsome meaning provided we do not understand it of a Religious Worship Obj. 5. The Bodies of the Saints are the Temples of the Holy Ghost and for that reason are to be worshiped Answ. The Bodies of the Saints are to be honoured with a lawful Honour but are not to be worshiped with Religious Worship Obj. 6. There are Intercessoâ—s usually appointed for these that would ask â—y thing of a King and therefore much more ought those who come to God to make use of such since he is at a greater distance in his Nature from Men and superior to them Answ. The similitude betwixt God and Earthly Princes is ill applied for either they will not hear and answer or they neglect to do it or else they cannot but nothing of this can we suppose in God because he invites all Men to himself and is not as Man is Hos. 11. 9. And then too we have an Intercessor with God Christ Jesus ART XXIII Of Ministring in the Congregation IT is not lawful for any Man to take upon him the Office of publick Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge lawfully called and sent which be chosen and called to this Work by Men who have publick Authority given unto them in the Congregation to call and send Ministers into the Lord's Vineyard Obj. 1. There were in the Primitive Church not a few that taught and preached the Word who were never called as appears by the Example of thâ—se that were dispersed upon the Persecution of the Church after the Death of St. Stephen Acts 8. 4. Answ. Among those that were dispersed some perhaps were called If not we grant it to be lawful in an extraordinary time of Persecution publickly to teach without an ordinary Vocation and not otherwise Obj. 2. He may be â—uly said to be called who is furnish'd with proper Gifts for teaching and instructing others Answ. Altho' the foundation of a true Calling be such Gifts as inable a Man to teach others yet there is likewise required a Trial and Approbation of his Gifts to be made by others before he be admitted into Holy Orders Obj. 3. St. Paul when he is describing a Bishop does not mention any necessity of a Vocation 1 Tim. 3. Tit. 1. 4. Answ. Altho in those places he does not expresly mention a Vocation yet in others he does as Rom. 10. 15. Obj. 4. To teach others is a Work of Charity Jam. 5. 19 20. and for that reason should not require a special Vocation Answ. We do not deny that to teach others is a Work of Charity yet it does not from hence follow that any one may take upon him to teach and preach publickly in the Church not only because the Scripture very often urgeth the necessity of a Vocation but likewise because upon this Account too great a liberty would be given and even Women would â—each in the Church contrary to the Judgment of the Apostle 1 Cor. 14. 34. 1 Tim. 2. 12. Besides that a great many who were really unfit to teach in the Church would yet take upon them to do it which the Apostle forbids 1 Tim. 5. 12. ART XXIV Of Speaking in the Congregation in such a Tongue as the People understand IT is a thing plainly repugnant to the Word of God and the Custom of the Primitive Church to have Publick Prayers in the Church or to minister the Sacraments in a Tongue not understood of the People Obj. 1. We are told Lev. 16. 17. that the People according to the Commandment were to stay without and the Priest was to enter into the Sanctuary Of which likewise we have an Example Luke 1. 20. And therefore it is not necessary that the People should understand the Priest Answ. The Priests entring into the Sanctuary was a Type of Christ who alone by his own Vertue is entered into Heaven there to pray for us Besides when the Priest spoke to the People he spoke so as to be understood by All. Obj. 2. If the People ought to pray for those things only which they understand then they must never repeat the Psalms and other Scriptures in which they cannot be supposed to understand every thing Answ. Tho' all things out of the Psalms and other Books cannot be perfectly understood yet very many may But there is nothing at all understood by the unlearned in
prevail as that no Publick Assembly either very numerous or very remarkable can be found to worship God rightly As in the time of Elijah 1 Kings 19. 14. The Prophet complains that he alone was left not only of the Prophets but of all the Sons of Israel with whom the publick and ordinary Worship of God was yet observed and that these Words of the Prophet are to be taken in the largest Sense and not of the Kingdom of Samaria alone the Apostle gives us to understand Rom. 11. And then the Kings of Judah at that time revolted and grew cold in their Worship and the service of God Now those Seven thousand that had not bowed the Knee to the Image of Baal did not constitute any visible Church because they lay concealed in the midst of Idolaters and not so much as the Prophets were known Let us withal consider how small a Church it was while Christ was alive and almost all Men opposed him and his Doctrine and when the Son of Man shall come the second time he will hardly find Faith in the Earth Luke 18. 8. All this is not said as if there were not visible Assemblies to be found agreeing with us in Doctrine for the Eastern Churches have retained the Fundamentals of Religion uncorrupted and would never be Subject to the See of Rome So in other Countries there have been always Assemblies of the Faithful that have maintained our Cause as very many have demonstrated ART XX. Of the Authority of the Church THE Church has Power to decree Rites or Ceremonies and Authority in Controversies of Faith And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written neither may it so expound one place of Scripture that it be repugnant to another Wherefore altho' the Church be a witness and keeper of Holy Writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of Salvation Against which it is Objected Obj. 1. The Lord has said Deut. 4. 2. Ye shall not add any thing to the Word which I command you and therefore it seems the Church has no Power of adding Rites and Ceremonies Ans. These Words are not to be understood of every Addition that is made but of That only which is contrary and repugnant to Scripture or which is a Corruption of what God had commanded by Moses Obj. 2. The Apostle would not have the Christians to be subject to the Ordinances of Men Col. 2. 20. but Ecclesiastical Ceremonies are such Answ. The Apostle forbids the Colossians to be subject to the Decrees of the Ceremonial Law of Moses such as The not touching dead Bodies lest they should be defiled The not eating of this or that Meat as if it were unclean but he does not speak against such Rites and Ceremonies which tend to preserve the external Worship of God and the State of the Church Obj. 3. Those Doctrines which are the Commandments of Men ought not to be taught otherwise it were in vain to worship God Mat. 15. 4. Answ. Men would indeed worship Christ in vain if they neglected his Commands to obey the Commandments of Men But Christ does not blame such Precepts of the Church as are not contrary to the Divine Laws but only such Commandments of Men as are purely human Conceits invented by Men contrary to the Will of God Of which there are some vain and trifling as the Superstitious Washings ver 2. others Erroneous as that the Soul is polluted with Meats ver 11. and others again absolutely contrary to the Word of God as the defrauding of Parents ver 6. Obj. 4. Scripture is the Judge of Controversies and therefore the Church has no Authority in them Answ. In the deciding of Controversies of Faith the Church has not the supream and principal Authority but a ministerial and limited one as far as it follows the judgment of Scripture and declares that to others ART XXI Of the Authority of General Councils GEneral Councils may not be gathered together without the Commandment and Will of Princes and when they be gathered together forasmuch as they be an Assembly of Men whereof all be not governed with the Spirit and Word of God they may Err and sometimes have erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that they be taken out of Holy Scripture Obj. 1. The Church is sometimes desâ—itute of a Christian Prince and yet even then Councils are to be called Answ. This Article is to be understood of that time when the Church is not destitute of such a Prince Obj. 2. Princes have only Authority in Political Matters and Christian Princes are not set over Christians as they are Christians but as they are Men For Princes themselves as they are Christians are the Sheep and for that reason must be Subject to the Shepherds Answ. Princes have Authority in Ecclesiastical Matters not to officiate in Holy Things but to take care that they be done Christian Princes are set over Christians as such because altho' Princes are the Sheep in respect of such Actions which relate to an inward Ecclesiastical Government such as the Preaching of the Word and Administration of the Sacraments yet in respect of the outward Government of the Church Princes are the Pastors of all their People Kings are under Ministers in some Ecclesiastical Matters but Ministers are subject to Kings in all Civil Concerns Obj. 3. It is said that where two or three are gathered together in the Name of Christ they shall always obtain what they desire Much more then shall Bishops praying in a Council obtain all things necessary to determine whatsoever relates to the Church Answ. The Faithful do not always obtain what they desire and if they did obtain it they do not always use it with the best Wisdom and Discretion therefore they often Err And altho' Christ be with us yet in this Life we know but in part Obj. 4. The whole Church cannot err in Faith Mat. 16. 18. but a Council does represent the Church and the whole Authority of the Church is formâ—ly in the Bishops as the Sight is in the Eye Answ. Tho' a Council do represent the Church yet its Legates and Ministers may err whilst the whole Body of the Church does not Councils are but a part of the Church and the same Privileges do not belong to the Part as to the Whole They that are not in Councils have sometimes particular Gifts by which Councils themselves might be mended Neither are all the Eyes of the Church in those Bishops that are met in Council whereas there are many Bishops out of the Council that see as well as the other Nay all single Christians do in some measure see And their Gifts are not to be despised neither Obj. 5.
the Latin Versions Prayer is our Conference with God and this ought to spring from our own Senâ—e And therefore as far as we are able we ought to know those things we speak whilst we are praying Obj. 3. It is 〈◊〉 that Piety is much diminished ever 〈◊〉 tâ—e Mother Tongue began to be in Use in the Church Answ. True Piety is not diminished instead of a senseless Superstition which did formerly prevail there is now 〈◊〉 many sincere Piety altho' the Church was never without many prosane Perâ—ons And if Piety was diminished in many this would be only accidentally so by the default of some wicked Men As the Gospel when it is preached is to very many a savour of Death unto Death But Prayers in a known Tongue cannot be the cause of this Impiety Obj. 4. The 〈◊〉 of the Lesser Asia mâ—de use of the Greek Tongue in their Worship But all the People did not understand it 〈◊〉 when the Lame Man was â—ealed they spoke in the Lycaonian Language Acts 14. 11. And so again Acts 2. there are reckoned up various Tongues that were tâ—n in Asia and which the Apostles made use of Answ. The Lycaonian Tongue was a Dialect of the Greek as well as many others were and the Apostles preached in Greek to these People so that without doubt they understood them Obj. 5. If there was one Tongue used in all Churches it would much tend to the Vnity of the Church Answ. The Unity of the Church does not depend upon the Unâ—y of Tongues but upon the Unity of Doctrine Obj. 6. The end 〈◊〉 Divine Service is not the Instrucâ—n of the People but the Worship of God Now God 〈◊〉 our Prayers wâ—en they are utteâ—ed in an unâ—own Tongue and it is enough that the People 〈◊〉 dâ—nt Minds Answ. The principal â—d of Divine Service is the Worâ—ip of God but in Subordination to this the Edification of the People is to be considered likewise Now the People canâ—ot be 〈◊〉 unless they understaâ— 1 Câ— 14. And then the End of a Publiâ—k Meeting is not that God may understand 〈◊〉 that he may approve of the whole Assembly Neither is it enough for the People to understand that something is done to the Praise of God and to have a devout Mind in general but they ought likewise distinctly to understand what it is that is done to the Praise of God ART XXV Of the Sacraments SAcraments ordained of Christ be not only Badges or Tokens of Christian Mens Profession but rather they be certain sure Witnesses and effectual Signs of Grace and God's good Will towards us by the which he does work invisibly in us and does not only quicken but also strengthen and confirm our Faith in him There are Two Sacraments ordain'd of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those Five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Unâ—ion are not to be counted for Sacraments of the Gospel being such as are grown partly of the corrup following of the Apostles partly are States of Lâ—fe allowed by the Scriptures But yet have not like Nature of Sacraments with Baptisin and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And in such only as worthily receive the same they have a wholsom Effect or Operation but they that receive them unworthily purchase to themselves Damnation as St. Paul says Obj. 1. The Sacraments are often made use â—s by Hypocrites and therefore they are not certain Signs of Grace Answ. Out of a charitable Opinion the Sacraments are distributed to All but they are certain Signs of Grace only to them that beheve and receive them worthily Obj. 2. Neither this Word Sacrament nor the number of only Two Sacraments is to be met with in Scripture Answ. Although we do not find the Word Sacrament in Scripture yet the thing that is meant by that Word is to be found there And the Apostle 1 Cor. 10. reckons up only these Two Sacraments neither in the Sacred Writings the Word Sacrament being strictly taken can we find any more Some have thought that these Two were signified by the Water and Blood which came out of Christ's Side John 19. Obj. 3. The external Sign of Confirmation is Imposition of Hands Acts 8. 17. Answ. Tâ—at Confirmation there spoken of by Imposition of Hands was extraordinary and peculiar to the Apostles Obj. 4. The Judicial Sign of Repentance is Absolution John 20. 23. Answ. There is no outward Sign there prescribed not so much as the Matter or Form of a Sacrament because there is nothing that is distinct from the Word spoken Christ himself made use of no other outward Sign besides Breathing on them Obj. 5. The Ceremony of Extreme Unction is to be met with Jam. 5. 14. together with a Promise annext to it Answ. The Command concerning Extreme Unction took place only whilst there was miraculous Gifts in the Church and relate only to the miraculous curing of sick People Obj. 6. The outward Sign of Orders is Imposition of Hands 1 Tim. 4. 14. Answ. Imposition of Hands is not essential to Holy Orders because it was not always practised Matthias was chosen into the Place of Judas without it Acts 1. The Apostles were chosen and conâ—ecrated without it Mat. 10. Mark 3. And it is strange that the Romanists should make Imposition of Hands a Sacramental Riâ—e as well in Orders as Confirmation whereas we no where find in Sâ—ripture that one and the same Sign should be in Two different Sacraments Obj. 7. Concerning 〈◊〉 〈◊〉 are told Eph. 5. 32. That it is a Mystery or Sacrament Answ. The Apostle does not mean that Matrimony is properly a Sacrament but only a Mystery whereof there are many that are not Sacraments ART XXVI Of the Unworthiness of the Ministers which hinder not the Effects of the Sacraments Although in the visible Church the Evil be ever mingled with the Good and â—ometimes the Evil have chief Authority in the Ministration of the Word and Sacraments yet sorasmuch as they do not the same in their own Name but in Christ's and do minister by his Commission and Authority we may use thâ—ir Ministry both in hearing the Word of God and in receiving of the Sacraments Neither is the Effect of Christ's Ordinance taken away by their Wickedness nor the Grace of God's Gifts diminished from such as by Faith and rightly do receive the Sacraments ministred unto them which be effectual because of Christ's Institution and Promise altho they be ministred by Evil Men. Nevertheless it appertaineth to the Discipline of the Church that Enquiry be made of Evil Ministers and that they be accused by those that have Knowledge of their Offences And finally being found guilty by just Judgment be deposed
not Bread but the Body of Christ which was given It was noâ— Wine but the Blood of Christ which was shed and therefore the true Body and the true Blood of Christ was exhibited which could not be without a Substantial Change of the Bread into his Body and of the Wine into his Blood Answ. It is called the true Body and true Blood of Christ but only secondarily and represented as such So we say of Caesar's Picture This is Caesar that overcame Pompey Obj. 3. The Words of the Institution are to be understood in their proper Sense because they are the Words of a Will or Testament and Christ uttered them when he was about to die to his illiterate Disciples Answ. The Words of a Will may be clear though figurative Every Trope is not obscure it is sometimes the Light and Beauty of Speech We mâ—et with this Figure also Lâ—k 22. 20. where the Cup is called the New Tâ—ment And then the Ignorance of the Dâ—sciples ought not to hinder a câ—mmon way of speaking in all Sacraments because something they must signifie to us Obj. 4. Christ is Omnipotent and therefore his Body may be 〈◊〉 in the Eucâ—st under the Species of 〈◊〉 â—nd Wine Answ. We must not argue from what may bâ— to what is We are not inquiring what Christ can do but what he will do Christ can do all things which do not imply a Contradiction but it is a Contradiction to â—ay that one and the same Body should be both in Heaven and in the Sacrament at the same time Obj. 5. The Ancients kept and laid up the Sacramental Elements Answ. We do not inquire what the Ancients did but what Christ and his Apostles did The Ancients perhaps kept up the Sacrament for the Communion of sick Men that were absent and not for Adoration Obj. 6. The Body and Blood of Christ are corporeally in the Sacrament otherwise the thing figured viz. The Supper would not be better than the Figures themselves viz. the Paschal Lamb the Manna and the Blood whereon the Old Testament was established all which were bodily exhibited Answ. The Paschal Lamb and the Manna were chiefly the Figures of Christ who is the thing signified in the Supper and not of the Supper it self Obj. The Eucharist is to be religiously carried about in publick Processions because the Aâ—k of the Covenant which was the Type of this was so câ—rryed about 2 Sam. 6. 8. Answ. There was a Command or Permission for the carrying about or transferring of the Ark which also was hoâ—oured with a Civil but not adored with a Divine Worth p. There is nothing there like the Pompous and Idolatrous Elevation of the Host. Obj. 8. Wâ—ve the 〈◊〉 of some Fathers for the Elevâ—tion of the Host. Answ. It is not materâ—l what some Fathers and especially the more Modern have done but we are to mind what our Lord did and said Obj. 9. The Body and Blood of Christ are to be adoâ—ed Now the Euchaâ—ist consists of the Body and Blood of Christ and for that reason it is to be Wâ—shiped Answ. The Body and Blood of Christ are without doubt to be woâ—staped provided they were joined in the Eucharist with the Godhead But that is begging the Question ART XXIX Of the Wicked which eat not the Body of Christ in the Use of the Lord's â—upper THE Wicked and such as be void of a lively Faith altho' they do carnally and visibly press with their Teeth as St. Augustin says the Sacrament of the Body and Blood of Christ yet in no wise are they Partakers of Christ but rather to thâ—r Condemnation do eat and drink the Sign or Sacrament of so great a Thing Obj. 1. The Intireness of a Sacrament does not depend upon the Faith of the Receiver but upon the Authority of the Institution and therefore by the Incredulity of the Man it cannot be changed or made vâ—id Answ. The Intireness of a Sacrament taken in its largest Sense does depend upon Both. Obj. 2. Judas eat the Bâ—y of the Lord and drank his Blood And St. Mark witness◠〈◊〉 that they all dâ—ank of the Consâ—crated Cup Mark 14. 23. And then St. Luke writes that after Supper Christ uttered these words Behold the Hand of hâ—n that betrayeth me is with me on the Table Luke 22. 21. Answ. Some deny that Judas was present at the Holy Supper much less that he did partake of it However it be if he was present he received only the Sign and the Bread of the Lord as other Hypocrites do and not the thing signified i. e. the Spiritual Bread and Body of Christ. Obj. 3. St. Paul teaches us 1 Cor. 11. 27. That the Unworthy are guilty of the Body and Blood of Christ as if they had received them tho' irreligiously Answ. The Apostle tells us that the Ungodly become guilty of the Body of Christ not that they do truly receive it but because they do not discern i. e. not considering the Dignity of the Meat they come to this Table without Reverence or Fear ART XXX Of Both Kinds THE Cup of the Lord is not to be denied to the â—ay-People for both the Parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to all Christian Men alike Obj. 1. There is no Precept which obliges Mâ—n to both Parâ—s of the Sacrament Christ only told his Disciples Take Eat Drink Answ. There is a Precept in the Institution of Christ that does oblige â—ay-Men altho' it is not expressed yet 't is impâ—ed And that by the Apostle 1 Cor. 11. 26. and 〈◊〉 28. his meaning is explained and cleared for what Christ told hâ—s Disciples that must be meant by the Apostle of the whole Church and is injoyaed to the whole Assembly of the Corinthians Obj. 2. Christ himself proves in words the use of only one Species where he promises eternal Life to them that eat his Flesh making no mention at all of drinking Answ. The Sixth of John treats properly of a Spiritual Eating and the mentioning of Bread alone was done with relation to the Manna which the Jews boasted of as if it were Bread from Heaven ver 31. In the same Chapter and in explaining the same thing Flesh and Blood are joyned together four times by our Lord as the necessary Meat and drink ver 53 54 55 56. Obj. 3. Christ by what he did himself approves of the Use of only one Species Luke 24. 30. For there he gave the Sacrament to Two Disciples at Emaus under the single Species of Bread Answ. Either St. Luke there speaks of an ordinary Supper and not of the Sacrament of the Eucharist or else Bread by a Synecdoche is taken for the whole Repast Obj. 4. Those that can drink no Wine must be excluded from the Sacrament and those People likewise who have no Wine if the Communion may not be performed under one Species Answ. Particular Cases do not affect an universal Rule such therefore
who can drink no Wine Câ—d such as can get none are excepted Aâ—o there is scarce any Country in the World in which there is so great a scarcity of Wine that it cannot be got for so sacred an Use. Christ foresaw those things that are said to be Inconveniencies and yet he has not permitted us to administer the Sacraments lame and imperfect ART XXXI Of the one Oblation of Christ finished upon the Cross. THE Offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual and there is no other Satisfaction for Sin but that alone Wherefore the Sacrifices of Masses in the which it was commonly said that the Priest did offer Christ for the Quick and the Dead to have remission of Pain or Guilt were blasphemous Fables and dangerous Conceits Obj. 1. The Offering of Christ was made only for many Mat. 20. 28. and for the Sheep i. e. for the Elect John 10. 15. Answ. That Christ died for many and for the Sheep or Elect we must not deny but from hence to imagine that the Death of Christ was not a Price sufficient for All is a vain Conclusion not only because the Word many is very often equivalent to the word All Dâ—n 12. 2. Râ—m 5. 19. but because the Dignity of Christ's Death was so great in it self that not only Mankind by God created but tho' God had created â—any more World's it would have been a fâ— and sufficient Satisfaction for them All Altho' the World only of Believers can obtain Salvation thâ—o his Death Obj. 2. Praying Fasting Alms and Temporal Punishments are Satisfactions for Sin Answ. Whatever Good Works we are able to perform or whatsoever we may suffer for God's Glory even all that we are obliged to do and suffer by the right of Creation Redemption and Divine Precept Luke 17. 19. Eph. 2. 10. Tit. 3. 1. But it would be an extream rash thing to think of paying a Debt with a Debt And then as for Temporal Punishments they are not Satisfactions but the Divine Corrections and Chastisements even which God does often avert when Men repent not that they Satisfie but only because he regards their true Faith Obj. 3. The Offering that Christ made upon the Cross is to be represented in the Supper Answ. The Offering of Christ is to be represented bloody and not by any other unbloody Offering but by the Breaking of Bread and the pouring out of Wine Obj. 4. The Mass is the Application of the Sacrifice of Christ. Answ. The Sacrifice of Christ is applied only by Faith Obj. 5. The Prophets foretold that there should be a perpetual Sacrifice in the Church Mal. 1. 11. Esa. 66 23. Answ. The Sacrifices of the Church of the New Testament are Eucharistical and Spiritual â—nd these are Perpetual Obj. 6. Christ said to his Disciples Do this in remembrance of me i. e. Sacrifice this for the Word facere or do is often taken in this sense as Virgil has it Cùm faciam Vitulâ When I offâ— Sacrifice with a Heifer So Lev. 15. 15. 1 Kings 18. 23. Hoâ— 2. 8. And in other places in the vulgar Translation Answ. The Latins use a concise way of speaking and sometimes make the word facere to do signifie facere rem dâ—inam to do a Religious or Sacred thing But the facere to do cannot signifie in this place to Sacrifice because it relates to the Actions of Christ of which we cannot properly say that they are to be Sacrificed And then this is not only spoken to Ministers but to other Lay-Communicants likewise as appears by the Apostle's Exposition 3 Cor. 11. 26. And They have no Power or Authority to Consecrate ART XXXII Of the Marriage of Priests BIshops Priests and Deacons are not commanded by God's Law either to vow the estate of Single Life or to abstain from Marriage Therefore it is lawful for Them as for all other Christian Men to marry at their own discretion as they shall judge the same to serve better to Godliness Obj. 1. Marriage hinders Holy Duties and therefore in the Old Testameâ—t tâ—e High Priest and Priests were commanded to abstain from the Conjugal Bed so often as they were obliged to attend upon Holy Things Exo. 19. 15. and 28. 4. Answ. It is the abuse of Marriage and not Marriage it self that hinders Holy Duties David whilst he was married prayed seven times in a Day and did meditate upon the Law of God Day and Night That Abstinence which was commanded the Priests under the Old Testament is said to be Ceremonial and was required even in Lay-Persons for a certain time to which belongs likewise the abstaining from Wine and Strong Drinks which was commanded the Priests when they were upon Holy Duty However it be it is without doubt convenient for all Christians as well as Pastors to abstain from such conjugal Commerce as may hinder their Worship of God Obj. 2. St. Paul commands married People that they should abstain from one another by consent for a time that they might give themselves the more ardently to Prayer 1 Cor. 7. 5. Wherefore since Priests must daily attend upon Prayer and Sacrifices it is plain that they are injoyned to a perpetuâ—l Continence Answ. The Apostle there speaks concerning extraordinary Prayer such as is joyn'd with Fasting but Clergy-Men are not every Day obliged to such Devotions Nay and by this Rule all Christians must abstain for ever from Marriage for 't is said to All In general 1 Thess. 5. 17. Pray without ceasing Obj 3. They that are unmarried do care for the Things of the Lord better than those that are married 1 Cor. 7. 32. Answ. The Apostle here does not dispute concerning Men of the Holy Order alone but of all Christians in general who should also by the same reason live a single Life But alcho ' Marriage has its Troubles it has its Conveniencies too And a pious Wife is given not for an Impediment but for a Help as well in Spiritual as in Family Concerns Celibacy is therefore to be preferred to Marriage when the Church is under various Persecutions and upon condition the Person has the Gift of Continence But from hence no general Rule can be made that Celibacy is to be observed by any particular Order of Men. Wherefore also the Apostle says 1 Cor. 7. 28. That if thou marry thou hast not sinned So that the place before cited proves nothing against this Article ART XXXIII Of Excommunicated Persons how they are to be avoided THat Person which by open denunciation of the Church is rightly cut off from the Unity of the Church and Excommunicated ought to be taken of the whole multitude of the Faithful as an Heathen and Publican until he be openly reconciled by Penance and received in the Church by a Judge that has authority thereunto Obj. 1. Christ has said Mat. 13. 39. Let both grow together until the
Harvest which is to be understood of the Good and the Bad Therefore the Wicked ought not to be Excommunicated Answ. Christ speaks there concerning Hypocrites that cannot be discerned from those that are sincerely Good Or else he is distinguishing the Duty of Ministers from that of a Magistrate Let them grow i. e. do not kill them Obj. 2. In the Old Testament God commanded that All should keep the Passâ—ver Num 〈◊〉 10. Answ. God commanded all that werâ— Mâ—mbers of his People to keep the Passover Exod. 12. 43. Thâ— was a Câ—mand 〈◊〉 the Presumpâ—ous th◠〈◊〉 should be 〈◊〉 off from among his Peop◠〈◊〉 15. 30. and those thâ— werâ— desiled wâ— kept back Nu. 9. 6. Now under the Cereâ—l Uncleanness the Moral was typified and sigured Obj. 3. John Baptized a Generation of Vipers Luke 3. 7. Answ. Altho' they were a Generation of Vipers whom John Baptized yet they were no longer Vipers when they were once Baptized at least not so in Profession Obj. 4. It seems not to be in the Power of Men to exclude any One from the Kingdom of God and to thrust Others down to Hell Answ. The Church condemns no Man but agrees with and executes the Judgment of God by declaring it according to express Command and it delivers Men over to Satan not by its own Authority but in the Name of Christ 1 Cor. 5. 4. Obj. 5. St. Paul says of him that would by no means obey his Word that such an one should be esteemed not as an Enemy but admonished as a Brother 2 Thess. 3. 14. 15. Whereas a Brother is not to be look'd upon as a Heathen or a Publican Answ. The Excommunicated are called Brethren partly by Profession and because they were Brethren 1 Cor. 5. 11. partly by Hope because upon Repentance he may become a Brother again and partly by Love and a Desire and Study to save him which ought to be the End of Excommunication Besides the Apostle did not say Account him as a Brother but admonish him as such ART XXXIV Of the Traditions of the Church IT is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the Diversity of Countries Times and Mens Manners so that nothing be Ordained against God's Word Whosoever thro' his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common Authority ought to be rebuked openly that others may fear to do the like as he that offendeth against the common Order of the Church and hurteth the Authority of the Magistrate and woundeth the Consciences of the weak Brethren Every particular or National Church hath Authority to Ordain change and abolish Ceremonies or Rites of the Church ordained only by Man's Authority so that all things be done to Edifying Obj. 1. Christians ought to walk according to the same Rule and to have the highest Agreement amongst themselves as may be gathered from Gal. 6. 16. 1 Pet. 3. 8. and therefore the same Ceremonies are alike necessary in all places Answ. The variety of Ceremonies does not destroy the Unity of the Church provided the Faithful do but walk according to the same Rule of Doctrine Obj. 2. Christ has said Reprove a Sinner betwixt him and thy self alone Mat. 18. 15. therefore he is not publickly to be reproved by any One Answ. This Place treats of the Duty of private Men for private Offences committed against private Persons and not of the Duty of Pastors in reproving scandalous and notorious Sins publickly committed Such as these must be publickly reproved Obj. 3. The Apostle advises Titus to avoid Strifes and Contentions Chap. 3. 9. and therefore they are not to be reproved who oppose the Traditions of the Church Answ. Unprofitable Disputations and noisy Talk without Edification are to be avoided because such vain Contentions do not convert the Froward and Obstinate but rather confirm them in their Errors In the mean time Ministers may reprove Gainsayers with much Prudence Patience and Sobriety and all this be done to the Good and Profit of others Obj. 4. The same Apostles commanded the Thessalonians to hold the Traditions 2 Thess. 2. 15. And therefore that Church had not Authority to change or disannul the Traditions of it Answ. The Traditions which the Apostle speaks of were either Doctrinal and such as were already set down in the Scriptures or if not they were Instituted by the Apostle who received from the Lord what he delâ—vered to them But the Article speaks of such Traditions as were originally Instituted by the sole and ordinary Authority of Men. ART XXXV Of Homilies THE Second Book of Homilies the several Titles whereoâ— we have seâ— down â—nder this Article does 〈◊〉 a Godly and wholsome Doctrine and necessary for these Times as does the former Book of Homilies which were set forth in Time of Edward â—he Sixth And therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Of the Names of the Homilies 1. Of the right Use of the Churcâ— 2. Against Peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of Good Works first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayers and Sacraments ought to be ministred in a known Tongue 10. Of the Reverend Estimation of God's Word 11. Of Alms-doing 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the Worthy Receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost 17. For the Râ—gation-Days 18. Of the State of Matrimony 19. Of Repentance 20. Against Idleness 21. Against Rebellion Obj. 1. The 〈◊〉 contained in the Homilies is not in these Times so necessary because there is plenty of Ministâ—rs 〈◊〉 can and do viva voce preach the Word of God Answ. This Article was intended chiefly for the Beginning of the Reformation when there was a much greater want of Mâ—n that were fit for the Ministry And then if even of these Times we would suppose it to speak there are very many Churches for want of sufficient Encouragement or other Reasons which are destitute of a Learned Preacher and which indeed is to be lamented And besides such is the carelesness of some in their Preachings that it would be more profitable to hear a Homily than their Sermons Obj. 2. It seems to be an Office unworthy of a Minister of the Gospel to repeat Word for Word Exhortations from the Copy of another for a Child can do that Answ. It would be unworthy of a Minister of the Gospel to do this from the Copy of any private Man but it is
not so to do it from the Copy and Direction of the Church And it is not unworthy of a Minister to do some things that Children can do viz. to read Prayers or Chapters within Book Obj. 3. No body can execute the Office of an Advocate or a Physician by repeating any prescribed Forms Now a Minister is a Spiritual Advocate and Physician who ought to apply his Doctrine according to the different Circumstances of Time and Persons which is not to be done nor can be done 〈◊〉 the prescribed Words of a Homily composed by other Men are read to the People Answ. If a Physician or an Advocate repeat any thing out of their Books the hearer may procure Health and receive wholâ—ome Advice for himself or for others So it is in Divine Things likewise Notwithstanding the Ministry of those may be more effectual who know how to apply the Word of God according to the variety of Circumstances Besides those things that are contained in the Homilies for the most part are suited to all times And some things may be so applied to any time that there is almost no body but may easily understand them when they are read So that Readers may be of great use where better instructed Ministers are not to be had ART XXXVI Of Consecration of Bishops and Ministers THE Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons lately set forth in the time of Edward the Sixth and confirmed at the same time by Authority of Parliament doth contain all things necessary to such Consecration and Ordering Neither hath it any thing that of it self is Superstitious and Ungodly And therefore whosoever are consecrated and ordered according to the Rites of that Book since the the second Year of the asorenamed King Edward unto this time or hereafter shall be consecrated and ordered according to the same Rites we decree all such to be rightly orderly and lawfully consecrated and ordered Obj. 1 We do not any where in Scripture read of 〈◊〉 Answ. An Archbishop is no other than the highest of the Bishops who is as a Head set over other Bishops And although we do not meet with this Word in the Scriptures yet it agrees thereunto for the preserving of Order in the Church that 't is prudent and useful to constitute Degrees in the Church of different Dignity and Authority In the Old Testament there was a High Priest and Priests of a second and Inferiour Order In the New there were Apostles Prophets Evangelisâ—s Pastors and Teachers And it is not contrary to the Word of God that One should be above Another in the Church for Government 's sake Obj. 2. It is an impious thing that the Bishop should say to every one of those that are Ordained Receive the Holy Ghost as if he had the Power of conferring the Holy Ghost which is peculiar to Christ himself and was the miralous Token of his Divine Power But no mortal Man can assume this to himself or ought to imitate it Answ. The Bishop does not mean when he says Receive the Holy Ghost as if he could bestow upon them the inward Gifts of the Holy Ghost in an extraordinary manner but he says it because he confers upon them the external and ordinary Ministry whereof the Holy Ghost is the Author In which Sense also he says Receive thou Authority to preach the Gospel c. Obj. 3. Those first Bishops and Ministers after the Reformation were not rightly ordained because they were not Ordained by such other Bishops who had a continued Succession from preceding Bishops lawfully called and because in the Solemnity of Consecration and Ordination the accustomed Rites and Ceremonies were wanting Answ. Our first Bishops were Ordained by Romish Priests who although they had not amongst them a Purity of Doctrine yet they lost not the Power of Ordination It is agreed that those who are baptized by Hereticks are truly baptized And there is the same Reason for those who are Ordained by them The Pharisees sat in 〈◊〉 's Chair and Judas executed his Apostolick Office And why not since a wholsome and good Effect does not depend upon the Sincerity of him that administers but upon the Authority of the Institution The Ceremonies and Rites were likewise agreeable to the Holy Scriptures as may be easily made to appear from the Records and Writings of our own Countrymen If any one should now say that the Râ—mish Priests were not lawfully called and therefore Ours could not be rightly Ordained by them we have this to say That their Voâ—ion as oâ—he very Being and Essence of it was Legiâ—mate because even they were call'd to teach the Truth although the Accidents were Illegitimate Neither could they deprive our Bishops of their Vocation though they did not teach according to the Taste and Reliâ— of the Church of Rome We ought to obey God rather than Men. There are some too that make answer That a Magistrate and a faithful People may constitute and choose Bishops and Pastors especially in a Case of necessity Moreover a Succession from the Apostles is indeed required but this ought to be rather a Doctrinal than a Personal Succession ART XXXVII Of the Civil Magistrates THE Queen's Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Where we attribute to the Queen's Majesty the chief Government By which Titles we understand the Minds of some slanderous Folks to be offended we give Prâ—nces to our Princes the Ministring either of God's Word or of the Sacraments The which hing the Injunctions also laâ—ely set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given always to all Godly Princes in Holy Scripture by God himself that is that they should rule all Estates and Degrees committed to their Charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the Stubborn and Evil-doers The Bishop of Rome has no Jurisdiction in this Realm of England The Laws of the Realm may punish Christian Men with Death for heinous and grievous Offences It is lawful for Christian Men at the Commandment of the Magistrate to wear Weapons and serve in the Wars Obj. 1. King 〈◊〉 ingenuously confâ—ed that the Priests and not he â—ad the chief Power in the Church 2 Chron. 19. 11. Aâ—arian the Câ—ef Priest is over you in all Matters of the Lord. Answ. In interpreting and administring of Divine Things the High-Priest was chief and principal but as to the Temporal Government he was subject to the King Obj. 2. The Holy Scriptures inform us that the Government of the Church is in the Hands of the Bishops and Priests Act. 20. 28. 1 Tim. 5. 17. Heb. 13. 17. Answ. The Government
was then in the Hands of the Bishops and Priests because at that time the Church had no other Watchmen and Conducters of Souls but the Word of God does not exclude other Supporters of the Gospel such as pious Princes are whom the Church has sometimes accounted Guides to promote Piety Obj. 3. We find that the Apostles governed the Church Acts 20. 28. Passed Sentence concerning Religious Controversies Acts 15. 6. and inflicted jâ—st Punishments upon Offenders Acts 5. 3. And therefore the Government of the Church in this Kingdom of England does of Right belong to the Ministers and not to the King's Majesty Answ. The Apostles were Ministers extraordinary And that ancient State of the Church wherein there were no Christian Princes must not be made use of for a constant and standing Rule Obj. 4. To Christ was given all Power both in Heaven and Earth Mat. 28. 18. By which is signified 〈◊〉 Spiritual and an Eâ—rthly Kingdom But Câ—ist gave the Keys of both to Peter Mat. 16. 19. Now Peter has given his Authority to the Bishop of Rome And therefore to this Bishop as in others so also in this Kingdom of England dâ—s this 〈◊〉 belong Answ. Some understand the 〈◊〉 Place of a Spiritual Power As if Christ had said As in Heaven I am the King of Angels and blessed Spirits so by Faith I reign in the Hearts of Men. Others interpret this exalted Power to be given to Christ the Mediator over all Creatures which could not be communicated to mere Man But now in neither of these Senses did Christ give an absolute Power to Peter he only gave him a Share in the Ecclesiastical Ministry and in the same Sense the Keys were given to the rest of the Apostles Mat. 18. 18. Besides could you suppose that Peter had such a Power given him above the rest of the Apostles it could not yet be proved that the Pope as being his Successor is possessed of the same Authority Obj. 5 King John made this Country tributary to the Pope Answ. King John unwillingly and out of Fear made England tributary to the Pope and because it was to the Prejudice of the Kingdom and his Successors Henry his Son with the chief Estates of the Realm protested against this Donation nay and threatned that they would defend themselves by Arms against the Temporal Jurisdiction of the Pope as appears by our English Annals Obj. 6. Against the latter part of this Article 't is objected that Theft is a grievous Crime and yet the hanging of Thieves is against the Law of God which thinks it sufficient to punish it with a Four or a Five-fold Restitution Ex. 22. 1 2. Answ. Some answer to this that That Law of not inflicting a Capital Punishment upon Thieves was parely Political and did belong only to the Jews Neither was it ever repeated or confirmed under the New Testament And then they say that when Faults were multiplied the Punishment was to be more severe and prove from Pâ—v 6. 31. That the Punishment of Theft was heightned to a Seven-fold Restitution and then tâ—ey allâ—dge 2 Sam. 12. 5. that of a Thief that was condemned to Death by King David They say besides that the Law of Moses does not at all hinder but that Thieves may suffer Death especially supposing that Capital Punishments for such Crâ—mes be 〈◊〉 by a publick Law and a general Consent of All For Laws of this sort in things not contrary to Piety do approach very near the Nature of Divine Laws Rom. 13. 1 2. And again supposing that the Thieves are not weak and sickly Men unsit for working or not taken care of by the Overseers of the Poor for there is a regard to be had to such as are compelled by extreme Want to steal Besides too supposing Thefts cannot be corrected by gentler and lâ—ghter Punishments Or lastly supposing that which is taken away by stealth be a considerable Injury and Loss to the Owner Obj. 7. Capital Punishment of â—einous Offences seems to be contrary to the Law of Charity so peculiar to the Gospel for the New Testament as 't is a gracious 〈◊〉 does not admit of Revenge or Punishments too severe Answ. Under the Old Testament heinous Offences were punished with Death notwithstanding the Law of Charity which was as much in force then as it is now But Grace in the New Testament as to the Matter of Salvation is opposed to a slavish Fear and rigorous Observance of the Law of Moses but nor to any Capital Punishments inflicted by the 〈◊〉 upon Offenders Obj. 8. To the last part of the Article 't is objected That 't is the express Command of God that Man's Blood be not shed Gen. 9. 6. But Wars cannot be waged without shedding of Blood Answ. It is a private and not a publick Slaughter that is there forbidden Obj. 9. It is the Command of Christ that we resist not Evil but whosoever shall smite thee on thy Right Cheek turn to him the other also Mat. 5. 39. Answ. Christ here teaches us the utmost Patience that we should not repell Injuries in any violent manner but rather to bear them patiently than to strive with self-will'd Men or study any private Revenge especially when the Love of our Neighbour the Conversion of Insidels or the Glory of God require this Submission from us This Duty seems chiesly to belong to Christians in the time of a publick Persecution such as was almost continual in the Primitive Church Yet we are not hereby forbid to avoid an Injury by such Rules of Defence as are unblameable Neither are Magistrates forbidden to execute publick Revenge otherwise the Malice of wicked Men would be sharpened and the Common-wealth would never be in quietness Obj. 〈◊〉 It is said Mat. 26. 52. All they that take the Sword shall perith with the Sword Answ. Our Saviour here speakâ— of him that shall take up the Sword by a 〈◊〉 Authority and not of a Magistrate 〈◊〉 God's Minister that bearetâ— not t◠〈◊〉 in â—ain Rom 13. 1 2. Obj. 〈◊〉 The Armâ—â—ians are not Carnal but Spiritual saith St. Paul 2 Cor. 10. 4. Answ. The Means which the Apostles were wont to make use of in planting and promoting the Gospel is there spoken of Such they were not says he as Men of Carnal Minds are wont to use to gain Authority to their Doctrine such as Humane Skill Flattery and outward Force But they were the inward Truth and Efficacy of the Doctrine it self Now it cannot be gathered from all this that it is not lawful to wage War upon just Reasons ART XXXVIII Of Christian Mens Goods which are not common THE Riches and Goods of Christians are not common as touching the Right Title and Possession of the same as certain Anabaptists do falsly boast Notwithstanding every Man ought of such things as he possesseth liberally to give Alms to the Poor according to his Ability Obj. 1. The more common any Good is the better it is and therefore
Nature of Election supposes that there is some Difference betwixt him that is elected and him that is rejected So Occumâ—nias has it from the Opinion of the Greek Fathers 〈◊〉 〈◊〉 Eâ—tion 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 â—om one Pag. 〈◊〉 〈◊〉 for no body 〈◊〉 〈◊〉 from 〈◊〉 â—pt th◠〈◊〉 〈◊〉 diâ—rence bâ—n 〈◊〉 So likewise St. Aâ—ia 〈◊〉 Simpl. 1. 2 Eâ—on does noâ— prâ—de Justification namely foreseen but 〈◊〉 â—des Election For no body is elected unless he be already at some distance from him that is 〈◊〉 whence is that Saying That God hath 〈◊〉 〈◊〉 before the Foundation of the World But I do not see how that can be said but by a Fore-knowledge And thus also the School-men Predestination saith Tho. Aâ—u pre-sâ—pposes Election and Elâ—ction Love Namely Thom. 〈◊〉 Q. 23. Art 4. first God made them sit to be chosen and then he chose them he loved them that he might give and he loved what he gave And this likewise seems to be the Opinion of the most Reverend Archbishop of York whose Words are these What was it that God loved in Jacob from all Eternity when he had as yet done no Good without doubt it was something of his own that he waâ— about to give him It is plain the Apostle does not sear to joyn together in this Business his own Purpose and 2 Tim 1. 9. Grace given and that from all Eternity whereas that Grace given could not be but in Fore-knowledge that is with the Eternal Purpose of God who foresaw that very Grace which he would give before the beginning of the World Nor do I think there is any Inconvenience sollows from hence That God should so choose to bestow his Gifts in us as to crown us with what he gives Namely What by first loving us he gave with the same after it was so given he did elect us So that Love which is an Act of Grace whereby God makes a difference as well as Election which is an Act of Judgment whereby he chooses those that are so distinguished are both 〈◊〉 And thus Election will remain For that Order which the Mâ—derns make use of perfectly takes away all Election whereby God is made to deâ—l with Men considered under no 〈◊〉 nor any way distinguished by his Gifts but by a first and absolute Act at one and the same time to predestinate some to Salvation and others to everlasting Destruction After such a Decree as this I do not understand what room there can be for Election or how that Decree it self can be called Election But this whole Question as I have said is rather concerning the Order in which God proceeds according to our Capacity who know only in part than of the Cause of it as to the Act it self which is one and that most simple in God Or if it be about the Cause it must not be understood of the Cause of a first and absolute Act but of the Cause in respect to its entire Effect as they speak in Predestination It is ask'd again Whether this be an integral Act according to our Conception consisting of various Actions or whether it be that one single Act only And if there be many and various ones What is the Order and Series of them Predestination which must be joyned with Foreknowledge supposes likewise good Works St. Austin of Predestination of the Saints chap 10. The Elect before the Foundation of the World are under that Predâ—stination whereby God fore-knows his own Facts that arâ— to come chap. 17. Again Dare any one say that God doâ— not fore-know 〈◊〉 to whom he will grant Faith to 〈◊〉 Of Perseverance 14. Again 〈◊〉 on 〈◊〉 Go◠〈◊〉 â—is Gifâ— without 〈◊〉 〈◊〉 〈◊〉 â—t he should bestow thâ—m and in hiâ—â—e-knowledge 〈◊〉 accordingly chap. 17. and fol. 23. If there be no such 〈◊〉 as we dâ—fend Mâ—n are not fore-known by God but they are foreknown c. These Gifts therefore which the Church does and always did ask of God thosâ— God fore-know that he should give to those that are câ—lled as in Predestination it self he had already given them To the Third concerning a certain Number They are St. Austin's very Words Chapter 8. de Cor. Gra. The Number of those who are predestinated is so certain that none can be added to or taken away from them And so saith St Ambrose De Voc. lib. 2. cap. ult The Fore-knowledge of God which cannot be deceived has lost nothing of the fulness of the Members of the Body of Christ neither by any Loss can the great Things fore-known and preelected from all Eternity in Christ be diminished For there is nothing so certain as that the Knowledge of God is most sure and cannot be deceived for the Lord knoweth those that are his To the Fourth He that is not found written in the Book of Life i. e. Predestinated shall be cast into the Lake of Fire says St. John Rev. 20. Verse the last i. e. shall be damned And that he will be damned for his Sins no body will deny and that necessarily if you will give me leave to say so not by an absolute but a conditional Necessity That is as the Article it self explains it because of their Sins It is because they have sinned and not because they are not predestinated Though at the same time I think we ought to avoid making use of the Terms Necessity and Necessarily which the Fathers and Schoolmen have carefully done and to substitute in their room Certainly or without doubt for we must avoid as much as may be all new Terms and Phrases To the Fifth Concerning the losing of Faith and the Spirit I suppose no body ever said That Faith may finally fail in those that are elected for that to be sure it does not But that it does not fail is not I think from its own but from the Nature of its Subject from the Privilege of the Person and not of the Thing And this by reason of Apostates who ought not to be blamed for falling from that Faith which was never true and lively But now whether the Holy Ghost may not for a time be taken away I think it is not yet decided and I confess I am in some doubt my self Concerning Faith the Apostle says Thou standest by Faith 〈◊〉 not hâ—h-minded but fear otherwise thou also shalt be cut off Would not this be an ironical Precept if he could not fall off Therefore consider these following Texts 1. Beware â—rst ye also being led away with the Error of the 〈◊〉 fâ—ll from yoâ—r oâ—n 〈◊〉 2 Pet. 3. 17. 2. Take heed that ye sail not of the Grace of God â—or you that are under the Law are fallen from Grace Gal. 5. 4. 3. Taâ—e not thy Holy Spirit from me Psal. â—1 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would not all these be Ironical Precepts and Speeches if we could in no sort fall off from the stedfastness of Faith or from Grace if the
the Faith of Man and from thence Salvation is to follow conditionally That the Son was so given that whosoever believeth in him shall be saved But whether Men believe or not God gave his Son for them and through him offered Salvation on the Condition of Faith Now that Men should perform this Condition God does both command in his Word and by the Grace of his Holy Spirit does actually excite and co-operate So that if they do not believe the Fault may be in Men and not in God As on the contrary if they do believe that must be attributed to Divine Grace and not to any Humane Virtue Whence it is plaâ— that it was God's Will and Design that Christ should die for All though All through their own Unbelief and Impenitency do not from thence receive the Fruits of Salvation But then there are some Effects of this that do redound to All as the Common Vocation The Warnings and Encouragements not only of the External VVord but of Internal Grace too And lastly the General Resurrection of All. For because Christ by his Death and Resurrection did overcome Death and rose again therefore shall all Men likewise rise again from the Dead as the Apostle saith 1 Cor. 15. 22. As in Adam all die so in Christ shall all be made alive For the same Reason has Christ obtained to himself a Dominion over all Men because he dyed for All As St. Paul has abundantly shown VVhich Rom. 14. 9. 2 Cor. 5. 14 15. Places as they sufficiently prove that Christ died singly for All so they signifie to us that both the general Promises of Salvation to all Believers with whatsoever is sufficient for common Grace and also the Purpose of particular Election and Grace effectually persevering nay and the Preparation and Foreknowledge of these are all founded in the same Christ and in his Death fore-seen from all Eternity So that out of the side of Christ's dying upon the Cross not only the Sacraments of the Church but likewise all saving Goods and Graces must be understood to flow And this Opinion is so manifest in the Scriptures that Calvin who was otherwise sufficiently rigid about Predestination in explaining those very places which others brought to take away the Universality of Christ's Death as in some 't is said that he dyed for Many has every where interpreted them of All. Thus upon Heb. 9. 20. he says that Many is taken for All. So again upon Rom. 5. 18 19. It is certain says he that all Men do not receive Advantage from the Death of Christ but then this is owing to their own Infidelity that hinders them VVhich VVords do plainly enough favour the common Opinion Therefore it must not be said that this which is so clear in it self that Christ dyed for All ought to be explained from an extravagant and rigid Conception of Secret Predestination but we are rather to interpret that Secret by a thing which is plain in it self that so it may be truly consistent with what was rightly enough delivered in a common Saying of the Schools That Christ dyed for All sufficiently For theâ— Elect and Believers effectually Had they not corrupted their meaning by the following Hypothesis The Death of Christ had been sufficient for All if God and Christ had so intended CHAP. III. and IV. Concerning Free-Will and the Co-operation of Grace THE Desinition of our Church concerning Free-Will and Grace is short being set down in the Tenth Article in these VVords The Condition of Man after the Fall of Adam is such that he cannot turn and prepare himself c. In which VVords both Merit and Strength towards any Spiritual Good are denied to Man in a fallen or sinful State i. e. He cannot turn and prepare himself for Faith and Calling upon God c. Where notwithstanding it is supposed in the first place that Man in Natural and Civil Matters has a Free-VVill and does exercise his own Natural Strength and even Good VVorks in that kind with which yet he cannot turn and prepare himself to Faith and a Spiritual Good 2. The necessity of Grace for the doing VVorks of Piety is shown because without the Grace of God we are not at all able to do such VVorks VVhere also we may learn by the way that the Grace of God being supposed we can and are able to do something towards VVorks of Piety 3. From thence we understand how this Grace is given and whence it is to be had i. e. By the Grace of God which is by Christ. 4. We may learn likewise how Grace operates viz. By preventing us that we may will and by co-operating with us when we do will Now Grace prevents us that we may will by enlightning the Mind inspiring the Will injecting pious Thoughts and good Desires and by seasoning the Heart with Zeal and the Affections of Faith Therefore of our selves we do not do a good VVork either because we do not know what is Good or the Good does not delight us So St. Austin explains this Matter Ignorance and Infirmity says he are Vices which hinder the VVill from moving towards any good VVork or abstaining from an ill one Now that we may come to know what we were ignorant of and that that may be made sweet which before did not delight the Grace of God is necessary to help and assist the VVills of Men and if they be not helped hereby the Fault is in themselves and not in God And then Grace co-operates with us not only by concurring but also by directing and protecting by strengthning and helping of us for our Endeavours to Good are nothing if they be not excited by preventing Grace and they are vain if they be not assisted by co-operating Grace as Bernard saith De Gratia lib. Arb. Nevertheless in both these Acts of Grace Free-will is not taken away but perfected For as the same Bernard says Ep. 46. ad Valentinum If there be no Free-Will there is nothing to be saved and if there be no Grace there is no Salvation And so St. Austin If there be no Free-Will how shall God judge the World and if there be no Grace how shall he save it Add to this that of St. Prosper If the Will be taken away where is Lib. 1. ca. 1. De Vocatione Gentium the very Original of true Vertues If Grace be taken away where is the very Cause of Good Works In all which there is not one Word of the Operation of irresistible Grace For although Grace may very often work certainly and infallibly where it operates according to the purpose of eternal Election and though it be certain that the Decree of attaining the End proposed stands good supposing the Divine Preparation and Fore-knowledge Yet herein it does not operate by any irresistible Force the Liberty of the Will being preserved even under the Aids of Grace So likewise in many other things preventing Grace being supposed it has an Event