SECTION. 1.
¶I beleeue in God the Father Almighty, maker of heauen and earth.

BEleife is manifold, according to the thing beleiued, be it true or false: for false beleife, it is compared to a man dreaming of Gold, but being awaked, he findeth a lye in his right hand. As [Page 2] for true beleife, it ouer-reacheth Fancie and Opinion, and is a perswasion setled vpon Trueth; as when one beleiueth rightly on God, and the thinges of and from God: And so, Beleife or Fayth ge­nerally considered, is a true assent to that which is, be it a thing of Promise or Narration. For much haue they erred, that teach, how all Fayth respecteth a promise.Heb. 11. 3 Through Fayth we vnder­stand that the world was ordained by the word of God, as Moses declareth in the first of Genesis; which is a thing of Nar­ration, not of Promise, seeing the world had his existence before man, & there­fore could not be promised to man.

Touching Fayth apprehending a Promise, it is twofold, according to the nature of the Promise, and that is Eter­nall or Temporary; as it apprehendeth thinges of eternall abyding nature, or things that be but momen taine.2. Cor. 4. 18. This latter being of thinges visible, such as Moses describeth in the sixe dayes creation: The other, of things inuisible and spirituall, such as in the sacramen­tall Tree of life, was taught to Adam in Gen. 2.

[Page 3]When I say, I beleeue in God, (for euery soule must beleeue for it selfe) it is, as if in moe words I should say, I rest and build vpon God in all my thoughtes, words, and deedes. The Latine therefore is not, Credo in Deo, but in Deum, I be­leeue vpon God. Which God, Moses deliuereth vnto vs in his first speach, when he sayth, God created the heauens and the earth in the beginning. The One­nesse of his Essence he teacheth in the word Bara Hee created; that is, Hee the one God: and in the Noune Aelo­him, of plurall Nomber, signifiyng Mighties, he insinuateth the Trinitie of Persons; as if the words should run thus: Hee, the Mighties, did create. Which Trinitie was not obscurely represented in the three Angels repayring to Abra­ham, the father of true Beleeuers: and in the clearest Scriptures they be tear­med Math. 28. 1. Iohn. 5. Father, Sonne, and Holy-ghost: or, Father, Word, and Spirit. Which Moses deliuereth euidently inough (if scales hung not vpon our eyes) when he tea­cheth, that one God to create heauens and earth, by his Word, and the Spirits motion vpon the face of the creature. [Page 4] With curious Scholastique poynts, touching the sacred Trinitie in vnitie, Moses dealeth not to open view, neither doth this auncient Creed of the Chri­stian Church. The first Churches were satisfied with that measure of Fayths-confession, which our times will not admit: So wrathfull & vncharitable be our times, learned of the man of Sinne. The first most notorious Schisme in the Church, did grow from the curious search, which curious spirits did make after the bottomlesse depth of this vni­tie in Trinitie; thereby adding to the Creed: But, the secret things (sayth Mo­ses in Deut. 29. 29.) belong to the Lord; and to the Lord I leaue the secrets of the Godhead; as the auncient Church of God hath done before me.

Touching this one God, it is to be beleeued, first, that he is a Father: Se­condly, an Almighty Father. His Fa­therhood is twofold: First, as he hath Created man; secondly, as he hath Pur­chased man after his backsliding from the excellencie of his Creation: Both these, Moses doth remember in Deut. 32. 6. when as he sayth, Is he not thy Fa­ther [Page 5] that hath purchased thee? He hath made thee,2. Chro. 3. 17.and proportioned thee. These two Fatherhoods are to be Pillers to euery Temple of the Holy-ghost, as Jachin, signifieth Stablished: and Boaz, in strength. Jachin and Boaz were Pillers to the materiall Temple.

The Almightinesse of God, is taught of Moses in the very terme Aelohim, as before: and vnto Abraham, he is cal­led El-shadaj, Almightie-sufficient; be­cause no soule ought to doubt (as not of his goodwill, seeing he is a Father; so neither) of his Might and s [...]fficiencie, for bringing to passe, whatsoeuer he willeth in heauen or in earth; specially for mankinds good. Whence it neces­sarily followeth, that no part of my Fayth is to be fastned vpon Angell or Man, or any other Creature, be he as bigge as Behemoth, Iob. 40. or as scaly as Leui­athan: seeing the greatest might and strength of the creature, is not so much as a Mite to a Mountaine; as also but borowed of the Creator, to be drawen backe (as breath is out of the nosethrils) euen at his pleasure.

Hebr. 11. 28, 29. Moses by Fayth in this willing Almighty-sufficiencie, did ordaine the [Page 6] Pas-ouer and effusion of blood, least he that destroyed the first borne in Aegipt, should touch them of the Churche, Exod, 12. And his people by this Fayth, passed through the Red sea, as by dry-land; which when the Aegiptians assaied to doe, they were drowned. Exod. 14. Nor doe I beleeue, that our late passage through the Red sea of humaine blood, (mixed in conceipt) with Fire and Gunpowder, did befall vs by other meanes, then by such Fayth truly fast­ned vpon God the Father his willing Alsufficiencie. In the lacke whereof, our Romish Aegiptians (deuisors of fast and loose for aduantage) did perish; About 200. yeares they haue bin shut vp from deceiuing people as afore: & 800. years more insuing this present, they must more and more be bridled. My ground is S. Iohns Reuelation. and more and more must perish, al­though by their owne hand and owne inuentions.

In the beliefe of this, I heretofore op­posed in more then an ordinarie man­ner, howsoeuer I haue been diuersly smitten for it, (the Lord lay it not to their charge) and the same I am still, howsoeuer I expect for that the more hard entreatie, where Amalekes may, preuayle. But he that began that Faith, augment it in mee, and I eare long, shal [Page 7] see the saluation of our God. God hath layde the Axe now to the roote of that Tree; I hope our high right honorable senate of Parliament, will take the pre­sent occasion of cutting it downe.

Touching the Creation of Heauen and Earth, Moses hath spoken plainely in the first and second of Genesis. But there he hath briefly touched the Visible Creature, Spheares, and Starres aboue; and the Earth, with her Seas and con­tinents below: But afterwardes he re­uealeth the Inuisible creature,) inuisible in the owne proper nature, because Spirits) namely, the Angels, appoynted of God for ministring spirits vnto the good of the heires of saluation, as also for the execution of corrections and punishments vpon the transgressors: So that, for the good of the obedient, the visible and inuisible creature is ap­poynted: The Angels to pitch their Tabernacles of defence round about them; and asIob 5. 23 &c. Eliphaz noteth from the times of Genesis, the stones & beastes of the field &c. to be at league with them.

Lord encrease my Fayth vnto obedience.

Section. 2.
¶And in Iesus Christ, his onely Sonne our Lord: which was conceaued by the holy Ghost, borne of the virgin Mary: suf­fered vnder Pontius Pilate, was crucified, dead & buried. He descended into Hell. The third day he rose againe from the dead; he ascended into hea­uen, and sitteth on the right hand of God: from whence he shall come to iudge the quicke and the dead.

AS the first part of Beliefe touched God the Father; so, the second toucheth his Sonne, the Word; by whō he made all things. Which Sonne is tearmed Jesus; that is, Sauiour: and Christ or Messiah; which signifieth An­noynted; because he was of God the Fa­ther, annoynted to be the Sauiour of Adam and his chosen-seed, which in Adam had sinned (through the meanes of Satan, an Apostate Angell) and so [Page 9] could not be saued, but by him that could abace himselfe as low, as Adam and the seed of his loynes, had sinned hie: seeing Contraries must cure Con­traries. Mankind had sinned highly, in that being but earth, he laboured proudly to be a God. The cure then must be wrought by God on high, humbling himselfe (in the behoofe of man) so low as the earth. The Sonne of God did this: first, by assuming or taking vpon him the very nature of man, body and soule. Secondly, by vn­dergoing the smart of our sinnes, and dying in our nature for vs. Thirdly, in rysing againe from vnder the decreed death. Fourthly, in ascending vp to the Father, carying our sinnes captiue: And fifthly, by shewing himselfe the Iudge. As the latter Scriptures (being but com­mentaries vpon Moses) doe plainely shew all this; so Moses taught this as truly, though not so openly.

1 That the Sonne of God should assume our nature for such purpose, Moses doth intimate in Gen. 3. 15. when he sayth, That the womans seed should breake the Serpents head. And of him the [Page 10] ApostleGalat. 4▪ 4. Paul expoundeth it: As it is said, The womans seed (not mans, because mans hand should not cut this Stone from the Monntaine) it should triumph ouer the Serpent of Hell,Dan. 2. which then had acted the Serpentine beast of the fielde: So, the Womans seed, being onely pas­siue, could not doe that otherwise, then it should receiue life from some actiue power: which if not Mans, then needs it must be of God; seeing Angels could not vndergoe the waight of that bur­den: the Fathers infinite iustice being so to be satisfied in mankindes nature, which had so offended. Neither is such conception strange in Moses, when as Sarah (Arch-mother of beleeuers) doth by vertue of the Lords promise, conceaue and bring foorth Isaac, after it ceased with her to be after the manner of women.

2. 3. Neither any nature, but that which is infinite (namely God) could so liue and die for satisfaction, and rayse vp our assumed nature for our iustifi­cation. All which, Moses hath prophe­tically deliueredHeb. 11. 19. in the parable of Isaac, Gen. 22. There Abraham (hy-fa­ther, [Page 11] a figure of our Hy-father in hea­uen) hath his onely Sonne Isaac (one with our nature, a seed according to Pro­mise) him he hath allotted vnto death. The Sonne obayes. The first day Isaac dyeth in Abrahams resolution, (and the will is accepted for the deed) but after a sort, he receiued him againe from death vnto life, and that on the third day. And his returne home againe, was as an Ascension from the earth, vnto glory.

4 And as Isaac so returned in a para­ble from death to life; so, he became the Sonne of his right hand, when Is­mael stood on the left: and that Foe, was made his footstoole.

5 Which Isaac shewed himselfe in time, a Iudge of spirituall quicke and dead, when he gaue a perfect iudge­ment (according to the decree of Ab­ram, Malachi. 1. 2. 3. Hie-father of heauen) in separating betweene Esau and Iaakob, Rom. 9. 23. this being chosen, and the other forsaken, though both of one bedd and naturall genera­tion. Through all Moses, the doctrine of the promised seed shineth, though encompassed with cloudes of Ceremo­nies; [Page 12] the full reuelation whereof away­ted the fulnesse of time, Heb. 11. 40. God prouiding that better thing for vs, that they without vs should not be made perfect.

The Article touching the seconde person in the Godhead, thus cleared, some will aske me, Where in Moses do ye find, that Christ should Descend into Hell (the place of the damned) there to triumph in his soule? I answere, I finde it not in Moses, neither in Doctrine nor Shadow, for any thing I could euer ob­serue. That dying, he should descend to Sheol (as the Creed in Hebrew spea­keth; or to Hades, as the Greeke spea­keth; or to Inferos, as the Latine spea­keth) I find in Moses, seeing he (as all the slaine Sacrifices, his shadowes in­tended) was to go the way of all flesh. In which sense, Jaakob sayth thus in Gen. 37. 35.Cabalisti­cally one m [...]ght say, that the let­ters in Aeredh, (that is, Aleph, Resh, and Daleth) in Hebrew numeration 205▪ they might import the time of his seede being in Egipt, being much thereabouts so many yeares. From the word Reau descend vee▪ in Gen. 42. 2. Ben- [...]orion accōplisheth 210. yeares. Aerédh el-Beni abel Sheó [...]ah, I wil go downe to my Sonne moorning to Sheol; that is, the place of all flesh: arguing the full estate of the dead, cal­led also, Being gathered to the Fathers. [Page 13] What he should doe in the place of the damned triumphing in his soule, more then in his body (seeing our triumph is in both) I know not: Nor haue the 4. Euangelists, laying downe a plaine and open Narration of Iesus, once spo­ken it. For the speach of Jonahs and Christes being 3. dayes in the Whales belly and earth, that argues his bodyes captiuitie, like as that of Jonas: it being an estate of Humiliation, rather then of Triumph. To mee, that argument see­meth sound;

If any approoue not my Iudgement, more then I do his, I desire him not­withstanding, to be at peace with mee, as I with him: Non omnia vidimus om­nes: Euery dissent must not breed a rent. Christ bare our infirmities; and Charitie will make vs willing to beare one anothers infirmitie, fulfilling so the law of Christ. But such is the miserie [Page 14] of our dayes, as euery dissent in iudge­ment (though but about circumstan­ces) begetteth a Schisme, to the pursu­ing of one another to the losse of life. Heauenly Father, for thy Sonnes sake, plant more loue amongst vs.

Section 3.
¶I beleeue in the Holy-ghost.

WIth the auncient Church, Credo in spiritum sanctum, I beleeue vpon the Holy-ghost. And because affiance is to be setled vpon him, as vpon the Father, vpon the Sonne, therefore the Holy-ghost, God; euen One with the Father and the Sonne, howsoeuer pro­ceeding from the Father & the Sonne; as the Sonne had his begetting of the Father; but both of an vnutterable manner: for what can we resemble to the highest?

The Easterne and Greeke Church, standeth seuered in this poynt from vs of the West: but therefore to be ana­thematized (of which Anathema here­after) it seemeth vnto mee, to proceed from zeale beyond measure: seeing in [Page 15] the Primatiue Church, some were ig­noraunt, Act. 19. 1. 2. If so there were an Holy-ghost: and yet were helde Disciples, and Be­leiuers.

As in the externall worke to vs ward, the Father is sayd to Create, ra­ther then to Redeeme or Sanctifie: and the Sonne rather to Redeeme, then to Create or Sanctifie: so the Holy-ghost to Sanctifie, rather then to Cre­ate or Redeeme. And for that it is the worke of the Father and Sonne by the Holy-ghost, to hallow the Creature, namely (mankind elected) therefore Moses introduceth Habel seuered from Kain in the holy worke of Oblation. Habel was begotten by the same Adam, and brought foorth by the same Heuah; but did the worke of Fayth, which Kain did not. And why? because he was not onely acted by this Holy spirit (for so the wicked oft be) but for that he had receiued the same Spirit, as an earnest penny of Adoption (as all ofMath. 20. compared with Chap, 21. 33. the king­dome of Grace in this life do, at what howre soeuer they obay their calling,) which Spirit, as he is holy, so, he sancti­fied his thought, worde, and worke, [Page 16] whereby he is sayd to please God. And no maruaile, seeing the Father cannot but like the fruites of his owne Spirit: euen as vpon his Suruay of the sixe dayes worke,1. Iohn. 2. 20. 27. he saw and approued all to be good, and very good.

The operation of this Spirit for mol­lifiyng the hard heart of man, is resem­bled by the Leuiticall Oyntment. His vertue of sweetning the soule, and of making our Prayers redolent and sa­uorie in the nosethrils of our heauenly Father, is typed out in the Legall Per­fume; the counterfayting and false ap­plication wherof is adiudged to death. So dangerous a thing is it, for any hypo­critically to counterfaite holines, where the powre is lacking: or to misapply the things of the Spirit, to the propha­nation thereof, Exod 31. &c.

Moses tearmeth him Ruach, Iohn. 3. 8. Winde; not onely for filling all things, but also for his free brea [...]hing Graces when and where he will; for the beginning and perfecting of our Regeneratiō or new­birth. The Father of Heauen, for his Sonnes sake, vou [...]hsafe to powre on our [...], plenteously of his Spirit, for the [Page 17] glory of his owne name. Amen.

• 1 So farre touching Fayth in God the
  • Father.
  • Sonne.
  • & Holy-ghost.
• 2 Now followeth what is to be belei­ued touching his Church.
  • 1 First, in respect of her selfe
    • once in the whole; Catholiqu [...]
    • then in the parts; Communion.
  • 2 Secondly, touching her benefites.
    • 1 First, in respect of this life; and that's Remis­sion of sinnes.
    • 2 Secondly, after this life,
      • 1 the Resurrection of the flesh,
      • 2 Eternall life.

Section 4.
⟨¶The holy catholi (que) church.⟩

IT is not sayd, I beleeue in Ecclesiam Sanctam, in or vpon the Church (for that were to make her the Rocke of our saluation, and equall with God) no more then it can be sayd afterwards, I beleeue in the remission of sinnes▪ &c. Nor can Credo Ecclesiam catholicam, be truly turned, I beleeue the Catholique Church, (for then euery Grammarian knoweth, it should be Ecclesiae catholicae:) But as in the three last clauses, the verbe [Page 18] Esse, to be. Esse, is vnderstood (as, Credo Remissi­onem peccatorum Esse: I beleeue Remis­sion of sinnes to bee, Resurrection of the flesh to bee, Eternall life to bee) so, the wordes are plainely to be resol­ued thus; I beleeue that there is an Holy Catholique Church, a Comunion of Sainctes, Forgiuenesse of sinnes, &c. All which cleareth, that the penners of this Creede, were farre from teaching man to builde his Conscience vpon men; no, not vpon the holy Catholique Church.

It will be obiected, that of Israel it is sayd in Exod 14. 31. Vajaami [...]û baib [...] ­uah v [...]emosheh gnabhaô, and they be­leeued in Jehouah, and in Moses his ser­uant. I answere; First, Learned men (both on Christs & Antichrists side) do turne it, Crediderunt Domino & Moseh, They beleeued the Lord and Moses; not pressing the letter Beth which of­ten importeth, in. Secondly, it may well be said, that they beleeued in Mo­ses, respecting the Word of the Lord, which Moses brought immediately from the Lords mouth to their eares; and yet be farre enough from setling [Page 19] Fayth vpon Moses, who afterwards was found in vnbeleife about the Rocke in Exod. 17. Euen as S. Peter soone after his holy confession, was found in like state touching Christ, theMath. 7. 24. 25. 1. Cor. 10. 4. Rocke of our Saluation.

It wilbe againe obiected, that the Church being Conuened in the name of Christ, is to be beleeued so well as Moses. I answere, tis true: for Moses was not beleeued otherwise then hee brought the Lords warrant; so neither is the Church. And because the Con­gregation or Church can, and some­times will erre through ignoraunce, therefore the Lord by Moses in Leuit. 4. 13. &c. doth appoynt a peculiar Ob­lation for the whole Congregation of Israel so sinning. Let God then be true, and euery man a lyer.

The Church of Israel was Nationall, and in Exod. 19. called of the Lord an Holy Nation: he hauing called and cul­led them from out all people vnto him­selfe; and so were a figure of the Church which Christ at his first comming into the world, would gaine to himselfe, out of allReuel. 7. 9. Nations, Tongues, and Kin­dreds, [Page 20] for woorshipping before his Throne. And herein was Japhet re­turned to Shems Tabernacle, as Noah foretold. And the Prodigall Gentile re­paired so to his Elder brothers inheri­taunce (namely, that of the Jew) as our Sauiour intimates in a Parable. The Jew (respecting the generall) standeth without, murmuring at the Gentiles ac­ception. Heauenly Father, perswade him to come in, that so thy Two peo­ple, may become One, for furthering thy glory.

This Catholique Church then, is the whole body of people, wheresoeuer Catholi (que) a greeke word: in English, Vniuersall: and there­fore not to be tyed to Rome, or any one place, citie, or nation. Catholiquely. (that is, vniuersally spread vpon the whole face of the earth) gathered from ludahs tribe vnto Shiloh himselfe, as Jaak [...]b foretold in Genes. 49. 10. when he sayd, A Tribe shall not leaue ludah, nor Lawgiuer from betweene his feete, till Shiloh come; then the people shalbe gathered vnto Him: that is, to Christ. And whereas some vrge from the Epi­thet Holy, that by holy Catholique Church, is meant onely that part of the Church which is inuisible, knowen onely vnto God, each member wherof [Page 21] is Holy indeed, I take it to be an errour. First, for that the auncient Writers, (who best vnderstoode their owne terme, Catholique) do vnderstande it of the visible Beleeuers wheresoeuer; as may be seene, specially in their forme of prouoking Heretiques. Secondly, the tearme Holy giuen vnto it, doth no more proue, that therefore euery soule in the Catholique Church is indeede Holy, then the same tearme proueth all therefore in Israels people to be Holy indeed, when as they be called, an holy Nation: For who in the Scriptures shal not perceiue, that Israel (howsoeuer Called to be Sainctes) prooued still in fact and Fayth (for the most part) very pro­phane and Idolatrous? And that is in deed a Sonne of perdition mounted in the Temple: a body of Tares ouergro­wing the Wheat-field: Which not ob­serued of many, it hath been cause of much errour in disputation, about the visibilitie of the Church. Euen as it fol­loweth not, because Jeroboam is a liuing man, therefore euery member in him is liuing, or hath life in it: for his hand, and some other parts, may be dead [Page 22] and senslesse.

Then will some further obiect, It fol­loweth, that as the Nationall Church of Israel, and the Prouinciall Church of the Jewes, had one visible Hie-priest ouer the whole; so, the Catholique Christian Church is to haue one visible Pastor ouer it. I answere, it followeth not: First, for that One may better rule ouer a Prouince or Nation, then ouer the whole world. Secondly, for that God commaunded that people to re­paire three times a yeare to that One place, where that Hie-priest was to continue with the Arke of God: but no such commaundement to vs. Nay, God hath taken away that One place, because in euery place he will be wor­shipped. Our Melchi-esedek in repect of his Diuinitie, is euery where; there­fore to be sacrificed too euery where: and his Mandood is in the Heauens; therefore Sur sum corda, thither lift we vp our heartes.

As Christ is the onely head of this Church, and this Church is the whole Corporation of Beleeuers, of all Nati­ons, Kindreds, and Tongues, standing [Page 23] before his Throne: so, the life of this Church is his Spirit; and the Spirit she receiuethGalat 3. 2. 5. 8. by the preaching of Fayth. Moses teacheth this euidently enough, in not only introducing the Lord him­selfe preaching the doctrine of Fayth to Adam and Heuah in Paradise, and to other Patriarchs after; but also, in his giuing to auncient Mother Zion, the whole Tribe of Leuj, for discharging Ministeriall duties for information of Fayth: besides that in desperate times, he stirred vp Prophets of what Tribe soeuer (without all Priestly forme of Ordination) for informing Priest and people. All which (taking away Ceri­moniall circumstaunces) the Lorde doth to this catholique Church, for trayning her through the worldes Wil­dernesse, vnto the alotted Land of Pro­mise, heauenly Canaan.

In the meane time, as the Church of Israel had her Captiuities, vnder the which was an exercise of her patience; and for gayning of libertie, might vse no bodyly resistance: euen so, the Church of Christians hath her Capti­uities, which exact at her hands much [Page 24] more patience. But as Jsrael deliuered by the Lords ministerie out of Aegipt, had an Amalek to warr withal, through all generations, to the putting of his re­membrance from vnder heauen. Exod. 16. 8. &c. And being freed from Baby­lon, had enemies beyond the Riuer; for resistaunce of whom, they held a Sword in the one hand, while they did the worke of the Lord with the other: So, the Christian Church vpon her deliue­raunces, hath her enemies with whom she must skirmish, and against whom she must hold the swordes poynt, while her people may buyld vp themselues an holy Temple,Nehe. 4. 17. with 1. Cor. 6. 19. to the mightie God of Jaakob.

Section. 5.
¶Communion of Sainctes.

THe Church before, being conside­red in the Catholique, or generall, or whole, in these wordes (Communion ofSainctes by calling, 1. Cor. 1. 2. though some amongst them were grosly Hereticall, many Schisma­ticall and not a few Prophaine; euen as in the Church of the Jewes, some persecuted the Prophets, and Christ himselfe, thinking they did God good seruice. Math. 21. 33.Sainctes) or Holy-ones, it is to be [Page 25] considered in the parts, that is, in her seuerall Societies and Corporations: euen as, from the Corporation of any whole Citie, we descend to the consi­deration of particular Corporations or Companies, included within the Cities vniuersall.

The Communion or Fellowship of Saincts by calling, is to be considered as established, or vnestablished. Vnestabli­shed, as when some Beleeuers are ga­thered togeather in Citie or Familie; but destitute of such spiritual functions, as tend to absolute order. And so, two or three gathered together in Christs name, haue him in the middest of them.

An Estabished Church, is a compe­tent company of Beleeuers,I say not, Gathered: for then no one should be a mem­ber that were not at the same sea­son present. gathering together in Christs name, hauing and enioying such Ecclesiastique functions, as be necessarily required for more or­derly and sufficient administration of Word and Sacraments and Discipline: Vnto which end, the Apostle Paul is registred to haue gone too and fro, esta­blishing the Churches.

The Ecclesiastique functions apper­tayning to such orderly established [Page 26] Churches, are of two sorts, Bishops and Deacons; as for Deaconistes, they are rather to be serued, then to serue. Bishop, is a terme corruptly deriued from the Greeke word Episcopus, 2. Tim 3. which signifi­eth an Ouer-seer, namely, of soules. In him is required Aptnes to teach, which includeth Knowledge and Vtteraunce: as also, the spirit of Gouernment for his sufficient ruling of that Corporation. Else-where he is called a Pastor, in En­glish a Shepheard or Feeder; for that he is called to feed and guide that Flocke of Christes pasture. In other places, these Bishops or Pastors, are tearmed Elders, in respect of the many yeares they were ordinarily possessed with, be­fore they attained such orderly place of ouersight. To haue one or moe of these in one particular Church, is not of Substaunce but of Circumstaunce: and therefore to be caryed, as edifying Cir­cumstances require: But with this Pro­uiso: that where moe then one be, there one for order and comlynesse sake, be called before the rest, to ouersee; vp­pon whom the burden of Doctrine and Gouernement may rest; as it did [Page 27] in the Churches ofReuel. 2. & 3. Asia, written too by S. John, where one vnder the terms Angel (or Embassadour) is char­ged principally, with the Churches occasions.

As for the terme Doctor (in English Teacher) if it be considered apart from the Pastor, it can imploy no other then him that is speciall attendant vnto the Schoole of1. Cor. 14. Prophecie: that is the Schoole of Christian learning, wherein people are trayned vp for supplying the Churches necessitie.

The terme Deacon is deriued from the Greekes, and is in English Mini­ster or Seruitour: First, for the seruice he was to doe to the Church: Second­ly, towardes the Ouer-seer, or Ouer­seers. To the first, in cases of helping the poore. To the second, in assisting by his spirituall guiftes, as necessitie shall call for it. For the performance of all which duties, it is required that they be full of the Holy-ghost,Act. 63. & 1. Tim. 3. and of Wisedome, hauing the mysterie of Fayth in a pure Conscience; such as can rule their owne Househouldes well. &c.

[Page 28]The conclusion then of all this, is; that for the wel & orderly gouernment & preseruation of euery particular esta­blished Communion of Saincts, there be some of best qualificatiō set apart so to attend on the sayd duties; whilest the common people on the other hand, do attend the duties of their common callings. This being all, and easie to be learned and obserued (if people were not bent to contend about Words and Termes, rather then Thinges) what is there in it, which Moses taught not Israel long since? In the place of Pa­stors, Israel had Priestes, all their lippes bound to preserue Knowledge, and equally attending the Alter: howso­euer one Priest principall, as the Angell of the congregation. In stead of our Deacons, they had Leuites vnder the Priestes, and for the businesses of the congregation. The Bookes of Exod. Leuit. Numb. and Deuteronomie, doe largely declare this. So Ceremonie and Circumstance is changed; but the sub­staunce and equitie abide still.

The Word which they are to teach,1 VVord. is the pure Word of God, which was so [Page 29] perfect in Moses, as it was a curse to him, that should detract from it, or add vnto it; as reason euinceth, when man shall alter Gods Word. Deut 12. 32. All inuentions of men herein, be but as the strange Fire of Nadab and Abihu: or as the Leauen of the Pharises, which poy­soned the hearers.

The Sacraments in common to be administred,2 Sacraments. are Baptisme, and the Lords Supper. Baptisme in Moses, was re­presented by Ceremoniall washinges & Purifications, intending the Lambes blood whereby we are clensed. The Supper was represented in the Paschall Supper, and other Ceremoniall eatings; intending the body and blood of Christ Jesus, (the Lambe that taketh away the sinnes of the worlde,) whereby the Church is nourished by Faith, in vnity. So farre is it from being to be ministred, (as Antichrist doth) for binding people in and to Rebellion, and blood-shed.

The Discipline to be administred,3 Discipline. Markes of an orderly established Church. is, either brotherly Admonishments and Re­bukes, according to the nature of the sinne, (be it priuate or publique) or a Separating of the Sinner for his not re­penting. [Page 30] All these, Moses teacheth, when first he sayth in Leuit. 19. 17. Thou shalt plainely rebuke thy neighbour, and suf­fer not sinne vpon him: with other places the like. And secondly, when vnder ceremoniall Vncleannesses (representing Sinne) some were seperated more, and some lesse. But in cases of Blasphemie, generall Apostacie, and hy-handed Rebel­lions, the Priest was to leaue him vnto the Magistrates sword: like as, for the Sinne against the Holy-ghost (of the same Nature) the soule is to be left to the Iudge of Heauen with an2. Cor 16. 22. Anathe­ma maran-atha, seeing they openly de­clare themselues to haue Apostated from louing Christ Iesus. A sinne, which the Hebrewes are taught to con­sist, Heb. 6. 1, 2, 3. 4. compa­re [...] with Chap 10. 25. &c. first, in a Free-departure from the groundes of true Religion, once held with comfort: Then secondly, in a voluntarie Schisme from Fellowship or Spirituall communion with such belee­uers. The first is a voluntarie reiection of Fayth: The second, a willing reiectiō of Charitie. In which Desertions, they must be held for not Louers of Christ Iesus; and therefore fully Anathema­tized [Page 31] or accursed to vsward, and left to the Lordes comming, intended in the wordeIn Chaldi [...] forme, Marae is, The Lord: and Atha, hee cōmeth: N. is interposed for sound sake. Maran-atha (in English, The Lord commeth) namely, with Fire to render vengeance. Such is the Ana­thema, too ignorantly shot out of the bosome of many Counsels; as if they delighted to cloath themselues ipso facto, with Execrations and curings.

The duetie of the whole Commu­nion of Sainctes, is first, to1. Cor. 16. 13. 14. Heb. 3. 12. 13 watch ouer one another in Loue: Secondly, to ad­minister of the store which God hath giuen them, to the reliefe of the needy; specially, on the1. Cor. 16. 1. 2. first day of the weeke (namely, the Lords day) that so their actions of worship towards God, may be mixed with Charitie towardes their neighbour. All the Law and the Prophets do teach that.

The whole Communion so vnited, is a litle Citie compact in it selfe, seated on a Rocke, beauteous and inuincible. Distraction in Fayth and Manners, is called1. Cor. 11. 18. 19. Schisma, Schisme; in plaine English, a Rending a sunder. The ma­king choyse of some opinion in Doct­rine, whereto a soule vnreasonably ty­eth [Page 32] it selfe, to the violating of Faythes foundation, that is called Haeresie. With this, our Churches be canker-fretted, to the harming of Fayth: and with the former, they be generally torne a sun­der, to the violation of Fayth and Cha­ritie. The Lord purge our Churches of these euils, though as with violence ofHellebore, is a violent purger: but rightly ap­plyed, is wonderfully effectuall. Hellebore.

Section 6.
¶Remission of Sinnes.

NOw followeth the Beleife, that euery true Christian hath: First, touching Remission of sinnes, a benefite in this life afforded to euery penitent be­leiuer: Secondly, two benefites after this life; the Resurrection of the flesh, and Eternall life.

Remission of Sinnes, bringeth ne­cessarily with it; First, that euery Chri­stian is a Sinner: Secondly, the meanes whereby such forgiuenes of sinnes be had: Thirdly, the effect which such Remission hath in the heart of euery true beleiuer.

[Page 33]1 That we are Sinners (that is) Not doers of the Law: 1. Iohn. 3. 4. (for, Amartia is Ano­mia, Sinne is a not-doing of the Law, whether it be by Omyssion or Transgres­sion) it falleth out two wayes: one, by Originall sinne, deriued (Ex traduce) from our first Parents, Adam and He­uah: for out of such a bitter Fountaine, we can draw no sweete water. Besides, we are Sinners Actually, that is, by our owne immediate act; wee hauing sub­scribed to the law of sinne in our mem­bers, both by thought, word, & worke: One of these Actions (much more both) are sufficient for our arraignement and condemnation.

2 The Meanes whereby we are freed of both these Criminations, are onely the sufferinges of the Just for the vniust; and that is, the sufferings of Christ Jesus for vs: seeing hee alone is the Lambe of God that taketh away the sinnes of the world, we by his blood (and by no other) haue our garmentes and conuersation made white. Our sinnes in the Law being resembled co­piouslie, by sundry pollutions; and his cleansing of vs by his blood, being re­sembled [Page 34] by theHeb. 9. 21. &c. blood of Animals sprinkling the Tabernacle and Alter, there beeing without blood no Remis­sion. Which cannot otherwise be vn­derstood by the penners of this Creed; seeing no Angell or Man is in this Be­leife introduced for a Sauiour in whole or in part: but the Sonne of God sole­ly, who became Jesus the Sauiour, and the Christ or Annoynted-one to this purpose.

The Manqueller in the Law (Num. 32. 22.) that was set free vpon the death of the Hie-priest, did plainely figure out the deliueraunce of a penitent sin­ner, by the death of our Hie-priest, Iesus.

3 The Effecte [...] which such Remis­sion worketh in our hearts, is, Loue vn­feigned; whereby we are ready to for­giue to our brethren the sinnes where­by they haue transgressed against vs, euen as God hath freely forgiuen vs. Our sinnes towardes God being com­pared to Talents; and our brethrens towards vs, being assimilated to Pence: Which Forgiuenesse at Gods hand, as it is dayly, and oft in a day; so, we are [Page 35] thereby inuited to do the like towards our neighbour. To God we are to pray for their Remission, though them selues doe it not: and we are in Gods name to pronounce it vnto them, so oft as they shall turne backe and say, It repenteth mee.

Herevpon it is, that Moses introdu­ceth Josephs brethren, saying, Forgiue now the trespasse of thy brethren, and their sinne: Whereto Joseph replyed; Feare not, for am I not vnder God? as if he should say, Feare not my laying of your sinne vnto your charge; for as I am subiect vnto God, so, I as freely forgiue you, as he hath forgiuen to mee my trespasses. Genes. 50. 17. &c. Nor did the Law of Sin-offrings vrge lesse. Blessed is he whose wickednesse is forgiuen,Psal. 32. 1. 2.and whose sinne is couered. Blessed is the man to whom the Lord imputeth not iniquitie. Lord for thy Sonnes sake, forgiue vs our sinnes.

Section. 7.
¶Resurrection of the Flesh.

THe Church being considered (as a­fore) with the mayne benefite she reapeth at Gods hand in this life, which is, Remission of sinnes; now follow two benefites after this life. The first is, Resurrection of the body: and the se­cond is, Life eternall ensuing.

The Resurrection of the body, is that, which the Sadducies denied, as Fa­milistes amongst vs. And how doth our Sauiour prooue it? From these wordes of Moses in Exod. 3. 6. where the Lord sayth, I am the God of thy Fa­ther, the God of Abraham, the God of Isaac, & the God of Jaakob. From whence he thus concludeth,Math. 22. 32 God is not the God of the dead, but of the liuing: as if he had sayd in moe words, neither Abraham, nor Isaac, nor Jaakob, was onely soule, but also body: and therefore the Lord saying, hee is their God, it must neces­sarily follow, that he was the God both of body and soule. Which neither [Page 37] could be, except the body liued to him in the assuraunce of Resurrection, for being vnited to the soule in endlesse glory. This stopped the mouthes of them Sadducies; and I pray God also the consideration thereof, may stoppe the mouthes of our Semi-atheistes, deny­ers of the bodyes resurrection, flowted of naturall Philosophers in Athens, but prescisely taught of the Apostle; and that with a difference of Glory in the resurrection, as there is a difference of glory betweene the Sunne, Moone, and Starres. As for theCompare Math. 20. 1. with Chap. 21. 33. Parable of the Workemen called into the Vineyard at the sixt, ninth, and eleauenth hower, and each receiuing a penny, that med­leth nothing in proprietie with the king­dome of Glory, but with the kingdome of Grace in this life; where the last, (namely, the Gentile) so well as Israel the first, receiueth the earnest-penny of saluation, which is the spirit of Adop­tion, the spirit of our Mediatour Jesus, a sufficient recompence to the first and last: by the vertue of whichRom. 8. 11. spirit, our bodyes are raysed vp vnto Glory.

As for the Rising of the misbeleiuer, [Page 38] it is but a rising to fall: for as God will be none of their God; so, to the Diuell and his Angels they be referred: and this is the finall Curse pronounced a­gainst the Lawes transgressers, through­out all Moses.

Section. 8.
¶Life Euerlasting.

THe first benefite to the Church af­ter this life, was noted to be the Re­surrection of the flesh. The second and last is, Eternall life both of body and soule.

Some (like craftie smooth-faced Sadducies) haue denied, that Moses any where teacheth such Eternall life. But I pray such Doctors to tell mee, why the Lords speach to Moses, which be­fore prooued the bodyes R [...]surrection, doth not also as necessarily prooue Eternall life? If Jehouah be the God of Abraham, and therefore whole Abra­ham must needes liue; which cannot be, if the body should not rise: then his beeing the God of Abraham, proo­ueth Euerlasting life to appertaine vnto [Page 39] whole Abraham; seeing Jehouah liueth euerlastingly, the God of Abraham. And I would further know of the co­uetous Sadducie, why is not Eternall life fitly, necessarily, and plainely taught of Moses in Genes. 5. when as it is sayd, that God translated Henoch from this world to himselfe? And when Moses in Exod 32. 32. doth in his Zeale for Israel, say thus to the Lord, I pray thee, rase mee out of thy Booke, which thou hast written? What Booke speaketh he off, sauing of the Booke of life, that contay­neth the names only of such as (through the Lord of life, Iesus) are sealed vp vn­to Eternall life?

If he reply, these places and many moe doe teach necessarily Eternall life, but his meaning was, that the phrase of Eternall life, was not vsed of Moses.

Thereto I answere: so, the Sadducie may denie all the artificiall tearmes of Diuinity, which the Prophets, Apostles, & all haue introduced in the wisedome of Gods spirit. And so he may carpe at all Religion, & at euery mans writing; contending about Tearmes, till he haue forgotten the thing and matter it selfe.

[Page 40]This Eternall life is, a full fruition of God all glorious,1. Iohn. 3. 2. seeing him as he is, and enioying that sight for euermore. When Satan sayd, Yee shalbe as Aelohim, (Gen. 3.) he spoke as did Caiphas, a truth against his purpose & vnderstanding. For God, that called Light out of Darknesse, hath out of Death fetched Life: yea, such a Life, as whereby euery of the Saued, shalbe as God, though not God, by God his beeing so all in all.

Vnto this Eternall life, is opposite eternall Death. This prouided for the Diuell and his Angels, and all misbe­leiuers: as the former prouided for true Beleiuers, vnited to their Head Christ. The Diuell and his, are thrust out of the Creed; because thrust out from the presence of Gods glory. Let them all, that would partake in that Glory, la­bour their assurance thereof, by a true working Fayth. I beleeue, Lord helpe my vnbeleife. Amen.