I Take not this Form of Words called, The Articles of the Church of England, to be es­sential to the said Church; nor any thing in them to be essential to the Christian Re­ligion, which was not so from its begin­ning, and in the first Ages of Christianity, yea and in every following Age: nor do I take such Form or Matter to be instead of the Scripture and the ancient Creeds, a necessary Rule of Divine Faith, or necessary to the Being of Ministry, Mem­bership, and Communion in the Church of Eng­land: But that they were, subordinate to the Scri­ptures and the said Creeds, a laudable Profession of this Church at the Reformation, that they mis­expounded [Page 2] not the Divine Rule by any Heresie, thereby to promote our Communion with other Reformed Churches, and to guide Novices at home in the Exposition of the said Rule: Far be it from us to be of a Religion and Church which is no older than the said Articles or Common Prayer. But holding, with excellent Augustine, that Contra Rationem nemo sobrius, & contra Scripturam nemo Christianus, so also that, Contra Ecclesiam nemo pa­cificus; (the Church still being supposed to be for Reason and Scripture, sober and Christian) and wishing that God's own Word were taken for the sufficient Terms of our Consent and Concord in order to Union and Communion, and knowing that the Ambiguity of words, and our common im­perfection in the Art of Speaking, do leave an un­certainty in the sence of most humane Writings till explained, and yet supposing that the Authors of these Articles meant them Orthodoxly, that I may not seem needlesly scrupulous, I subscribe them, and that I may not be unconscionably rash in subscribing, I here tell all whom it may con­cern, how I understand the words which I sub­scribe.

Art. 2. A Sacrifice for all the sin of man, Original and Actual.] Tho' [Omnibus] be also in the Latine, [All] is left out in K. James his Edition. I suppose they meant not [for any mans final predominant Impenitence, Infidelity, Atheism or Vnholiness;] but for all sorts of sin, on condition of Faith and Repentance, actually pardoning them to penitent Believers.

[Page 3] Art. 3. He went down into Hell] That is, into Hades, the state of separated Souls: Of which see Archbishop Ʋsher's Answer to the Jesuits.

Art. 4 Took again his Body with flesh and bones, and all things appertaining to the perfection of mans Nature, where­with he ascended into Heaven, and there sitteth, &c.]

That is, He sitteth in Heaven with the same Body Glorified, which was flesh and bones on Earth, and catechrestically is by some so called now it is a celestial, incorruptible, spiritual, glo­rious Body; but indeed is not now the same thing which we call formally Flesh, Bones, or Blood, nor will admit of the same Definition. For, 1. The Scripture saith plainly, That Flesh and Blood cannot inherit the Kingdom of God, 1 Cor. 15. 50. There is a natural Body, and there is a spiri­tual Body, vers. 43, 44. The Context sheweth that it is not moral sinful corruption that is called Flesh and Blood here, but that natural corruptibi­lity which Flesh and Blood hath. See Hammond on the Text.

Christ's Body will not be worse than ours (but ours made like to his, Phil. 3. 20.) But ours shall not be flesh, blood, and bones.

2. When there is not the same Form or Defini­tion, there is not to be the same proper formal De­nomination: But no sober Philosopher or Physician ever gave such a Definition of Flesh, Blood, or Bones as will truly agree with Christ's glorified Body: [Page 4] The name therefore can be but equivocal.

3. There is a Symmetry in God's Works, Christ being in his Glorified Humanity advanced above Angels in Power, is not below them in natural Perfection: His spiritual celestial Body is congru­ous to his Soul; and all the Angels obey and wor­ship him. When we are the Children of the Re­surrection, we shall be equal to the Angels, and neither marry nor die: and so not have bodies of mortal constitution. I dare not say that the Sun or Light is a more Glorious body than Christ's; nor encourage those Disputers that ask how many foot long and broad his body is, or the place that containeth it.

4. I dare not incur the guilt of contradicting two General Councils in a matter of Faith, when they anathematize the Dissenters, and agree there­in, tho' disagreeing in other things, and pleading the Tradition of the Fathers, and the Scripture.

The seventh General Council at C. P. under Const. Copion. condemning Image-Worship, saith, (as Binnius translateth it) pag. 378. Defin. 7. Si­quis non confessus fuerit Dominum nostrum Jesum Chri­stum post assumptionem animatae rationalis & intelle­ctualis carnis, simul sedere cum Deo & Patre, at (que) ita quo (que) rursus venturum cum Paterna Majestate, judicaturum vivos & mortuos, non amplius quidem Carnem, ne (que), Incorporeum tamen, ut videatur ab iis à quibus compunctus est, & maneat Deus extra crassitudinem carnis, Anathema.

To which saith the second Nicene (their Adver­saries) by Epiphanius, Huc us (que) rectè sentiunt & Pa­trum traditionibus consentientiae dicunt.]

[Page 5] 5. The long Church-Divisions, which have for 1300 years followed the rash Determinations about some dark invisible things, maketh me more in­clined to suspend, than rashly to affirm, in doubt­ful cases, especially about God, and Jesus Christ.

6. It is not the perfection of Glorified Humanity to be flesh and bones.

7. I cannot say, that Earth (as flesh and bones are) dwells in Aethereal Regions.

Art. 6. Holy Scripture containeth all things necessary to Salvation] I consent: Therefore if the Ministry, Sacraments, and Church-Communion be necessary to Salvation, the Scri­pture containeth all necessary to them

Ibid. In the name of the holy Scriptures we understand those Canonical Books of the Old and New Testament, of whose Autho­rity was never any doubt in the Church.] Expos. Not excluding the Epistle to the Hebrews; James; 2 Pet. Jude; 2 & 3 John; Revelation, which divers Churches long doubted of.

Art. 7. [The Civil precepts thereof the Law given from God by Moses) ought not of necessity to be received in any Common­wealth.]

Expos. Civilia sunt praecepta quae dantur ad re­gendas civitates (seu societates civiles) God's Laws are the Supreme Civil Laws: Man's Laws are but by-Laws (such as Corporations make under the [Page 6] Laws of the Land) about things mutable, left unde­termined by God, and subordinate to his Laws. God hath two sorts of Civil Laws: First, such as are universal or common to all Christian Nations at least: As, That there shall be Rulers and Sub­jects; That Rulers obey and promote the Laws of God and the Kingdom of Chrst, and do nothing against them; That they seek the common Good, and rule in Righteousness, and be a Terrour to evil Works, and encourage Piety and Vertue and Peace; That they restrain Blasphemy, Perjury, Prophane­ness, Murder, Adultery, Theft, false Witness, and false Judging, &c. These Civil Laws bind all Na­tions, as the Law of Nature; and all Christian Na­tions, as the Law of Christ: But not as the Laws of Moses promulgate to the Jews. 2. But there are also particular Civil Laws that were proper to the Jews Commonwealth in specie: I suppose the Article meaneth these, and includeth the former in the word [Moral Laws] though indeed they be the most eminent Civil Laws.

Art. 8. The three Creeds, viz. Nice Creed, Athanasius Creed, and that commonly cal­led the Apostles Creed, ought throughly to be received and believed (omino.]

Ex [...]. 1. Rightly understood; viz. 1. That by [God of God very God of very God] be not meant two G [...]ds: 2. Nor the damnatory Clauses taken for part of Athanasius Creed, (though they be part of the Liturgy assented and consented to.)

[Page 7] Art. 9. This infection of Nature doth re­main even in them that are regenerate.

Expos. That is, in a mortified, subdued degree, but not predominant, or unpardoned.

Art. 10. We have no power (nihil valemus[ viz. Our natural Powers or Faculties are not suffi­cient without Grace.

Art. 11. We are accounted righteous before God only for the Merit of our Lord and Sa­viour Iesus Christ, and not for our own works or deservings: wherefore that we are justified by Faith only, is a most whole­som Doctrine, &c.]

Expos. Tho' he that doth righteousness is righte­ous, and the Scripture throughout and frequently mentioneth an inherent personal Righteousness ne­cessary to Salvation, yet this is no Universal Righ­teousness, nor such as will justifie us according to the Law of Innocency or Works; but is meerly subordinate to the Merit and Efficacy of the Sacrifice and Righteousness of Christ, which only meriteth for us as a Price, out Faith being only the requisite (yet given) moral qualification for the reception of the free gift of Pardon, Justification and Adoption, and hath not the least part of the Office or Honour of Christ; yet are Christ's words true, That by mens words they shall be justified or condemned: And all men shall be judged according to their works: And James truly saith, that by works a men is justi­fied, and not by faith only: Not by works of per­fection [Page 8] or of Moses Law, nor any that as a price or commutation do make the reward to be of Debt, and not of Grace; but by a practical Faith or Chri­stianity: such Acts as Faith it self is, and prove our Belief to be such as Christ hath promised Justi­fication and Salvation to; such as by justifying Be­lief to be sincere, do justifie the person against the Charge of Infidelity, Hypocrisie, Impenitence and Ungodliness, Christianity is that Faith which Paul opposeth to Works.

Art. 12. Good works spring out necessarily of a true and lively Faith, insomuch that by them a lively Faith may as evidently be known as a tree discerned by the fruit.

Expos. 1. It is a Hypothetical necessity, that is here meant, consistent with freedom. 2. And a Truth of Evidence, and not an equal degree.

Art. 13. Works done before the Grace of Christ and the Inspiration of the Spirit, are not pleasant to God; forasmuch as they spring not of Faith in Jesus Christ: nei­ther do they make man meet to receive Grace, or as the Schools say, deserve Grace of Congruity, yea rather they have the nature of sin.

Expos 1. No good is done before all common Grace. 2. Preparatory Grace usually goeth before special Grace; and those that resist it, are farther from the Kingdom of God, than they that have it. And to him that hath(by improvement) shall be [Page 9] given: And in every nation, he that feareth God, and worketh righteousness, is accepted of him. Believing that God is, and that he is the rewarder of them that diligently seek him, is better than nothing, and than meer sin.

Art. 14. Voluntary Works, besides, over and above God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and iniquity.

Expos. I suppose they meant not that voluntary Canons, Impositions, Oaths, and Church-Offices are so bad.

Art. 16. Expos. I suppose this Article meaneth only the unpardoned Sin against the H. Ghost, and of a total departure from common Grace, and some degree of Habit and Act from special Grace; but determineth not the Controversie, whether any to­tally and finally fall from such an unconfirmed Grace as else would save.

Art. 18 They 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 doth set out to us only the Name of Iesus Christ where­by men must be saved.]

Expos. Some Sects contradict the Light of Na­ture: They worship Devils, and offer their Chil­dren [Page 10] in Sacrifice to them, and murder the just: This will save none. But if the meaning be to curse all that hope that some are saved, who ne­ver heard of the Name of Christ, and that his Spi­rit and Grace go farther than the knowledge of his Name, I will not curse such. All were not accursed that hoped well of Socrates, Antonine, Alex­ander Severus, Cicero, Epittetus, Plutarch &c. There is no Name that is, no other Messiah to be saved by but Christ. But, 1. God judgeth men by no other Law, but that which they were under: And the Law of Grace made to fallen Mankind in Adam and Noah, was not repealed by the Jews peculiari­ty. 2. God had more People than the Jews and Proselytes of old. 3. The old Jews knew less of Christ than his Apostles before his Resurrection. 4. The Apostles then believed not his dying for our sins, his Resurrection, Ascension, heavenly In­tercession, &c. 5. It's no Christianity now that believeth not these. If I durst curse all the World who now believe no more than the old Jews and the Apostles then did, yet durst I not curse all Christians that hope better of them.

Art. 23. Those we ought to judge law­fully called and sent, which be chosen and called to this work by men, who have pub­lick Authority given them in the Congre­gation, to call and send Ministers into the Lord's Vineyard.]

Expos. Given them, that is, by Christ in his Scripture-Institution, and by those that Christ au­thoriseth under him.

[Page 11] Art. 25. Sacraments be certain sure Wit­nesses and effectual Signs of Grace, and God's good Will, &c.]

Expos. They signifie what God offereth: They invest the true believing Receiver in the Right of Pardon, Adoption, and Salvation. They are mo­rally operative Signs of exciting and increasing in­herent Grace in Believers.

Art. 26. [Nor is the Effect of Christ's Ordinances taken away by their (Mini­sters) wickedness]

Expos. Sacraments are not void, because a bad man administred them; but Prayer, and Preach­ing and Example are usually more effectual from able godly men, than from the ignorant and wick­ed. The blind man could say, God heareth not sinners; but if any be a Worshipper of God, and do his Will, him he heareth. Psal 50. To the wicked saith God, What hast thou to do to take my Cove­nant into thy mouth, &c. It is a sin to prefer a bad man before a better. And it is dangerous to en­courage men in daily sin, who usurp the Sacred Office of Bishops or Pastors, having neither the Qualifications essentially necessary thereto, nor that which is essentially necessary to a Call.

The excepted Articles, and those that need no Exposition, I pass by. If I have hit on the true meaning, I subscribe my Assent: and I thank God that this National Church hath Doctrine so sound, and pity them that write, preach, or practise con­trary [Page 12] to the Articles which they subscribe, and accuse them that refuse subscribing them; and take them for Sinners, who take them not for their Pastors, because that their Wickedness nul­leth not their Sacramental Administrations.