AN ABSTRACT OF FAITH: Grounded on Moses, and applied to the Common Creed; plainly and briefly. By Henoch Clapham, in the beginning of his third years bands. Heb. 11. 6. He that cometh unto God, must believe that God is, and that he is a rewarder of them that seek him. Mark. 9 23. All things are possible to him that believeth. Bernard. Lib. 5. de Considerate. Fides ambiguum non habet: aut si habet, Fidem non est, sed opinio. Faith admits no doubt: for if it do, than it is not Faith, but opinion. Printed 1606. TO THE THRICE-Excellent, HENRY, Prince of Wales, etc. PArdon sweet Prince, pardon my bold present; The Hope we have your Excellency shall Prove to our Church, a matchless Instrument, For Gospel's good, and Superstitions fall: That, and some Grace, vouchsafed to my bands, Emboldens me, to give this to your hands. Some scandalized have my Christian Faith, That so hoodwinked Magistrates may be: Though skills not much, what Papal-mynor saith Yet duty mine, to cause hoodwinked to see: This may reprove such foreheads as be flinted, my faith b'ing such, as Scotland sometimes printed. Yea, Privileged by our King. An. 1595. & 96. England's state have licenced the same, The self-same faith sparsed throuhgout my books Which here I properly An Abstract name, And unto Moses for the trial looks: The method hath my prisond-sense for mensure, But read sweet Prince, & then give out your censure. Your Grace's poor Orator, Henoch Clapham. AN ABSTRACT OF FAITH. etc. TO the end, that no soul in Court or Country be perverted touching the truth of my Faith, by the unconscionable reports of some incorrigible * Seorsi● ducentes. Seducers, I offer here to Prince and People, a sum of my Faith; with evident proof from Moses, for the grounds thereof. And thus (with Ancient Believers) I begin. SECTION. 1. ¶ I believe in God the Father Almighty, maker of heaven and earth. Belief is manifold, according to the thing believed, be it true or false: for false belief, it is compared to a man dreaming of Gold, but being awaked, he findeth a lie in his right hand. As for true belief, it over-reacheth Fancy and Opinion, and is a persuasion settled upon Truth; as when one believeth rightly on God, and the things of and from God: And so, Belief or Faith generally considered, is a true assent to that which is, be it a thing of Promise or Narration. For much have they erred, that teach, how all Faith respecteth a promise. a Heb. 11. 3 Through Faith we understand 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 Faith apprehending a Promise, it is twofold, according to the nature of the Promise, and that is Eternal or Temporary; as it apprehendeth things of eternal abiding nature, or things that be but momentane. b 2. Cor. 4. 18. This latter being of things visible, such as Moses describeth in the six days creation: The other, of things invisible and spiritual, such as in the sacramental Tree of life, was taught to Adam in Gen. 2. When I say, I believe in God, (for every soul must believe for itself) it is, as if in more words I should say, I rest and build upon God in all my thoughts, words, and deeds. The Latin therefore is not, Credo in Deo, but in Deum, I believe upon God. Which God, Moses delivereth unto us in his first speech, when he saith, God created the heavens and the earth in the beginning. The Oneness of his Essence he teacheth in the word Bara He created; that is, He the one God: and in the Noun Aelohim, of plural Number, signifying Mighties, he insinuateth the Trinity of Persons; as if the words should run thus: He, the Mighties, did create. Which Trinity was not obscurely represented in the three Angels repairing to Abraham, the father of true Believers: and in the clearest Scriptures they be termed * Math. 28. 1. john. 5. Father, Son, and Holy-ghost: or, Father, Word, and Spirit. Which Moses delivereth evidently enough (if scales hung not upon our eyes) when he teacheth, that one God to create heavens and earth, by his Word, and the Spirits motion upon the face of the creature. With curious Scholastic points, touching the sacred Trinity in unity, Moses dealeth not to open view, neither doth this ancient Creed of the Christian Church. The first Churches were satisfied with that measure of Fayths-confession, which our times will not admit: So wrathful & uncharitable be our times, learned of the man of sin.. The first most notorious Schism in the Church, did grow from the curious search, which curious spirits did make after the bottomless depth of this unity in Trinity; thereby adding to the Creed: But, the secret things (saith Moses in Deut. 29. 29.) belong to the Lord; and to the Lord I leave the secrets of the Godhead; as the ancient Church of God hath done before me. Touching this one God, it is to be believed, 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 excellency of his Creation: Both these, Moses doth remember in Deut. 32. 6. when as he saith, Is he not thy Father that hath purchased thee? He hath made thee, 2. Chro. 3. 17. and proportioned thee. These two Fatherhoods are to be Pillars to every Temple of the Holy-ghost, as * Jachin, signifieth Established: and Boaz, in strength. Jachin and Boaz were Pillars to the material Temple. The Almightiness of God, is taught of Moses in the very term Aelohim, as before: and unto Abraham, he is called El-shadaj, Almightie-sufficient; because no soul ought to doubt (as not of his goodwill, seeing he is a Father; so neither) of his Might and sufficiency, for bringing to pass, whatsoever he willeth in heaven or in earth; specially for mankind's good. Whence it necessarily followeth, that no part of my Faith is to be fastened upon Angel or Man, or any other Creature, be he as big as Behemoth, job. 40. or as scaly as Leviathan: seeing the greatest might and strength of the creature, is not so much as a Mite to a Mountain; as also but borrowed of the Creator, to be drawn back (as breath is out of the nostrils) even at his pleasure. * Hebr. 11. 28, 29. Moses by Faith in this willing Almighty-sufficiencie, did ordain the Passover and effusion of blood, lest he that destroyed the first borne in Egypt, should touch them of the Church, Exod, 12. And his people by this Faith, passed through the Red sea, as by dry-land; which when the Egyptians assayed to do, they were drowned. Exod. 14. Nor do I believe, that our late passage through the Red sea of humane blood, (mixed in conceit) with Fire and Gunpowder, did befall us by other means, then by such Faith truly fastened upon God the Father his willing all-sufficiency. In the lack whereof, our Romish Egyptians (devisors of fast and lose for advantage) did perish; * About 200. years they have been shut up from deceiving people as afore: & 800. years more ensuing this present, they must more and more be bridled. My ground is S. john's Revelation. and more and more must perish, although by their own hand and own inventions. In the belief of this, I heretofore opposed in more than an ordinary manner, howsoever I have been diversly smitten for it, (the Lord lay it not to their charge) and the same I am still, howsoever I expect for that the more hard entreaty, where Amalekes may, prevail. But he that began that Faith, augment it in me, and I ear long, shall see the salvation of our God. God hath laid the Axe now to the root of that Tree; I hope our high right honourable senate of Parliament, will take the present occasion of cutting it down. Touching the Creation of Heaven and Earth, Moses hath spoken plainly in the first and second of Genesis. But there he hath briefly touched the Visible Creature, Spheres, and Stars above; and the Earth, with her Seas and continents below: But afterwards he revealeth the Invisible creature,) invisible in the own proper nature, because Spirits) namely, the Angels, appointed of God for ministering spirits unto the good of the heirs of salvation, as also for the execution of corrections and punishments upon the transgressors: So that, for the good of the obedient, the visible and invisible creature is appointed: The Angels to pitch their Tabernacles of defence round about them; and as * job 5. 23 etc. Eliphaz noteth from the times of Genesis, the stones & beasts of the field etc. to be at league with them. Lord increase my Faith unto obedience. Section. 2. ¶ And in jesus Christ, his only Son our Lord: which was conceived by the holy Ghost, borne of the virgin Mary: suffered under Pontius Pilate, was crucified, dead & buried. He descended into Hell. The third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God: from whence he shall come to judge the quick and the dead. AS the first part of Belief touched God the Father; so, the second toucheth his Son, the Word; by whom he made all things. Which Son is termed Jesus; that is, Saviour: and Christ or Messiah; which signifieth Anointed; because he was of God the Father, anointed to be the Saviour of Adam and his chosen-seed, which in Adam had sinned (through the means of Satan, an Apostate Angel) and so could not be saved, but by him that could abase himself as low, as Adam and the seed of his loins, had sinned high: seeing Contraries must cure Contraries. Mankind had sinned highly, in that being but earth, he laboured proudly to be a God. The cure than must be wrought by God on high, humbling himself (in the behoof of man) so low as the earth. The Son of God did this: first, by assuming or taking upon him the very nature of man, body and soul. Secondly, by undergoing the smart of our sins, and dying in our nature for us. Thirdly, in rising again from under the decreed death. Fourthly, in ascending up to the Father, carrying our sins captive: And fifthly, by showing himself the judge. As the latter Scriptures (being but commentaries upon Moses) do plainly show all this; so Moses taught this as truly, though not so openly. 1 That the Son of God should assume our nature for such purpose, Moses doth intimate in Gen. 3. 15. when he saith, That the woman's seed should break the Serpent's head. And of him the Apostle * Galat. 4▪ 4. Paul expoundeth it: As it is said, The woman's seed (not man's, because man's hand should not cut this Stone from the Monntaine) it should triumph over the Serpent of Hell, Dan. 2. which then had acted the Serpentine beast of the field: So, the Woman's seed, being only passive, could not do that otherwise, than it should receive life from some active power: which if not Man's, then needs it must be of God; seeing Angels could not undergo the weight of that burden: the Father's infinite justice being so to be satisfied in mankind's nature, which had so offended. Neither is such conception strange in Moses, when as Sarah (Arch-mother of believers) doth by virtue of the Lords promise, conceive and bring forth 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 live and die for satisfaction, and raise up our assumed nature for our justification. All which, Moses hath prophetically delivered * Heb. 11. 19 in the parable of Isaac, Gen. 22. There Abraham (hy-father, a figure of our Hy-father in heaven) hath his only Son Isaac (one with our nature, a seed according to Promise) him he hath allotted unto death. The Son obeys. The first day Isaac dieth in Abraham's resolution, (and the will is accepted for the deed) but after a sort, he received him again from death unto life, and that on the third day. And his return home again, was as an Ascension from the earth, unto glory. 4 And as Isaac so returned in a parable from death to life; so, he became the Son of his right hand, when Ishmael stood on the left: and that Foe, was made his footstool. 5 Which Isaac showed himself in time, a judge of spiritual quick and dead, when he gave a perfect judgement (according to the decree of Abram, Malachi. 1. 2. 3. Hie-father of heaven) in separating between Esau and jaakob, Rom. 9 23. this being chosen, and the other forsaken, though both of one bed and natural generation. Through all Moses, the doctrine of the promised seed shineth, though encompassed with clouds of Ceremonies; the full revelation whereof awaited the fullness of time, * Heb. 11. 40. God providing that better thing for us, that they without us should not be made perfect. The Article touching the second person in the Godhead, thus cleared, some will ask me, Where in Moses do ye find, that Christ should Descend into Hell (the place of the damned) there to triumph in his soul? I answer, I find it not in Moses, neither in Doctrine nor Shadow, for any thing I could ever observe. That dying, he should descend to Sheol (as the Creed in Hebrew speaketh; or to Hades, as the Greek speaketh; or to Inferos, as the Latin speaketh) I find in Moses, seeing he (as all the slain Sacrifices, his shadows intended) was to go the way of all flesh. In which sense, Jaakob saith 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 seed being in Egypt, being much thereabouts so many years. From the word Reau descend ye▪ in Gen. 42. 2. Ben-●orion accomplisheth 210. years. Aerédh el-Beni abel Sheó●ah, I will go down to my Son morning to Sheol; that is, the place of all flesh: arguing the full estate of the dead, called also, Being gathered to the Fathers. What he should do in the place of the damned triumphing in his soul, more than in his body (seeing our triumph is in both) I know not: Nor have the 4. Evangelists, laying down a plain and open Narration of jesus, once spoken it. For the speech of Jonahs' and Christ's being 3. days in the Whale's belly and earth, that argues his bodies captivity, like as that of Jonas: it being an estate of Humiliation, rather than of Triumph. To me, that argument seemeth sound; Whither Christ repaired, he went to bring comfort: But to the Hell of the damned he could bring no comfort: Therefore to the Hell of the damned he repaired not. If any approve not my judgement, more than I do his, I desire him notwithstanding, to be at peace with me, as I with him: Non omnia vidimus omnes: Every dissent must not breed a rent. Christ bore our infirmities; and Charity will make us willing to bear one another's infirmity, fulfilling so the law of Christ. But such is the misery of our days, as every dissent in judgement (though but about circumstances) begetteth a Schism, to the pursuing of one another to the loss of life. Heavenly Father, for thy sons sake, plant more love amongst us. Section 3. ¶ I believe in the Holy-ghost. WIth the ancient Church, Credo in spiritum sanctum, I believe upon the Holy-ghost. And because affiance is to be settled upon him, as upon the Father, upon the Son, therefore the Holy-ghost, God; even One with the Father and the Son, howsoever proceeding from the Father & the Son; as the Son had his begetting of the Father; but both of an unutterable manner: for what can we resemble to the highest? The Eastern and Greek Church, standeth severed in this point from us of the West: but therefore to be anathematized (of which Anathema hereafter) it seemeth unto me, to proceed from zeal beyond measure: seeing in the primitive Church, some were ignorant, Act. 19 1. 2. If so there were an Holy-ghost: and yet were held Disciples, and Beleivers. As in the external work to us ward, the Father is said to Create, rather than to Redeem or Sanctify: and the Son rather to Redeem, then to Create or Sanctify: so the Holy-ghost to Sanctify, rather than to Create or Redeem. And for that it is the work of the Father and Son by the Holy-ghost, to hollow the Creature, namely (mankind elected) therefore Moses introduceth Habel severed from Kain in the holy work of Oblation. Habel was begotten by the same Adam, and brought forth by the same Hevah; but did the work of Faith, which Kain did not. And why? because he was not only acted by this Holy spirit (for so the wicked oft be) but for that he had received the same Spirit, as an earnest penny of Adoption (as all of * Math. 20. compared with Chap, 21. 33. the kingdom of Grace in this life do, at what hour soever they obey their calling,) which Spirit, as he is holy, so, he sanctified his thought, word, and work, whereby he is said to please God. And no marvel, seeing the Father cannot but like the fruits of his own Spirit: even as upon his Survey of the six days work, 1. john. 2. 20. 27. he saw and approved all to be good, and very good. The operation of this Spirit for mollifiing the hard heart of man, is resembled by the Levitical Ointment. His virtue of sweetening the soul, and of making our Prayers redolent and savoury in the nostrils of our heavenly Father, is typed out in the Legal Perfume; the counterfeiting and false application whereof is adjudged to death. So dangerous a thing is it, for any hypocritically to counterfeit holiness, where the power is lacking: or to misapply the things of the Spirit, to the profanation thereof, Exod 31. etc. Moses termeth him Ruach, john. 3. 8. Wind; not only for filling all things, but also for his free brea●hing Graces when and where he will; for the beginning and perfecting of our Regeneration or newbirth. The Father of Heaven, for his sons sake, vouchsafe to power on our 〈◊〉, plenteously of his Spirit, for the glory of his own name. Amen. 1 So far touching Faith in God the Father. Son. & Holy-ghost. 2 Now followeth what is to be believed touching his Church. 1 First, in respect of herself once in the whole; Catholiqu● then in the parts; Communion. 2 Secondly, touching her benefits. 1 First, in respect of this life; and that's Remission of sins. 2 Secondly, after this life, 1 the Resurrection of the flesh, 2 Eternal life. Section 4. ¶ The holy catholic church. IT is not said, I believe in Ecclesiam Sanctam, in or upon the Church (for that were to make her the Rock of our salvation, and equal with God) no more than it can be said afterwards, I believe in the remission of sins▪ etc. Nor can Credo Ecclesiam catholicam, be truly turned, I believe the Catholic Church, (for then every Grammarian knoweth, it should be Ecclesiae catholicae:) But as in the three last clauses, the verb * Esse, to be. Esse, is understood (as, Credo Remissionem peccatorum Esse: I believe Remission of sins to be, Resurrection of the flesh to be, Eternal life to be) so, the words are plainly to be resolved thus; I believe that there is an Holy Catholic Church, a communion of Saints, Forgiveness of sins, etc. All which cleareth, that the penners of this Creed, were far from teaching man to build his Conscience upon men; no, not upon the holy Catholic Church. It will be objected, that of Israel it is said in Exod 14. 31. Vajaami●û baib●uah v●emosheh gnabhaô, and they believed in Jehovah, and in Moses his servant. I answer; First, Learned men (both on Christ's & Antichrists side) do turn it, Crediderunt Domino & Moseh, They believed the Lord and Moses; not pressing the letter Beth which often importeth, in. Secondly, it may well be said, that they believed in Moses, respecting the Word of the Lord, which Moses brought immediately from the Lord's mouth to their ears; and yet be far enough from settling Faith upon Moses, who afterwards was found in unbelief about the Rock in Exod. 17. Even as S. Peter soon after his holy confession, was found in like state touching Christ, the * Math. 7. 24. 25. 1. Cor. 10. 4. Rock of our Salvation. It willbe again objected, that the Church being Conuened in the name of Christ, is to be believed so well as Moses. I answer, 'tis true: for Moses was not believed otherwise then he brought the Lords warrant; so neither is the Church. And because the Congregation or Church can, and sometimes will err through ignorance, therefore the Lord by Moses in Leuit. 4. 13. etc. doth appoint a peculiar Oblation for the whole Congregation of Israel so sinning. Let God then be true, and every man a liar. The Church of Israel was Nationall, and in Exod. 19 called of the Lord an Holy Nation: he having called and culled them from out all people unto himself; and so were a figure of the Church which Christ at his first coming into the world, would gain to himself, out of all * Revel. 7. 9 Nations, Tongues, and Kindred's, for worshipping before his Throne. And herein was Japhet returned to Shems' Tabernacle, as Noah foretold. And the Prodigal Gentile repaired so to his Elder brother's inheritance (namely, that of the Jew) as our Saviour intimates in a Parable. The Jew (respecting the general) standeth without, murmuring at the Gentiles acception. Heavenly Father, persuade him to come in, that so thy Two people, may become One, for furthering thy glory. This Catholic Church then, is the whole body of people, wheresoever * Catholic a greek word: in English, Universal: and therefore not to be tied to Rome, or any one place, city, or nation. catholicly. (that is, universally spread upon the whole face of the earth) gathered from ludahs tribe unto Shiloh himself, as Jaak●b foretold in Genes. 49. 10. when he said, A Tribe shall not leave Iudah, nor Lawgiver from between his feet, till Shiloh come; then the people shallbe gathered unto Him: that is, to Christ. And whereas some urge from the Epithet Holy, that by holy Catholic Church, is meant only that part of the Church which is invisible, known only unto God, each member whereof is Holy indeed, I take it to be an error. First, for that the ancient Writers, (who best understood their own term, Catholic) do understand it of the visible Believers wheresoever; as may be seen, specially in their form of provoking Heretics. Secondly, the term Holy given unto it, doth no more prove, that therefore every soul in the Catholic Church is indeed Holy, than the same term proveth all therefore in Israel's people to be Holy indeed, when as they be called, an holy Nation: For who in the Scriptures shall not perceive, that Israel (howsoever Called to be Saints) proved still in fact and Faith (for the most part) very profane and Idolatrous? And that is in deed a Son of perdition mounted in the Temple: a body of tars overgrowing the Wheat-field: Which not observed of many, it hath been cause of much error in disputation, about the visibility of the Church. Even as it followeth not, because Jeroboam is a living man, therefore every member in him is living, or hath life in it: for his hand, and some other parts, may be dead and senseless. Then will some further object, It followeth, that as the Nationall Church of Israel, and the Provincial Church of the Jews, had one visible Hie-priest over the whole; so, the Catholic Christian Church is to have one visible Pastor over it. I answer, it followeth not: First, for that One may better rule over a Province or Nation, then over the whole world. Secondly, for that God commanded that people to repair three times a year to that One place, where that Hie-priest was to continue with the Ark of God: but no such commandment to us. Nay, God hath taken away that One place, because in every place he will be worshipped. Our Melchi-esedek in respect of his Divinity, is every where; therefore to be sacrificed too every where: and his Mandood is in the Heavens; therefore Sur sum corda, thither lift we up our hearts. As Christ is the only head of this Church, and this Church is the whole Corporation of Believers, of all Nations, Kindred's, and Tongues, standing before his Throne: so, the life of this Church is his Spirit; and the Spirit she receiveth * Galat 3. 2. 5. 8. by the preaching of Faith. Moses teacheth this evidently enough, in not only introducing the Lord himself preaching the doctrine of Faith to Adam and Hevah in Paradise, and to other Patriarches after; but also, in his giving to ancient Mother Zion, the whole Tribe of Leuj, for discharging Ministerial duties for information of Faith: besides that in desperate times, he stirred up Prophets of what Tribe soever (without all Priestly form of Ordination) for informing Priest and people. All which (taking away Cerimoniall circumstances) the Lord doth to this catholic Church, for training her through the worlds Wilderness, unto the allotted Land of Promise, heavenly Canaan. In the mean time, as the Church of Israel had her Captivities, under the which was an exercise of her patience; and for gaining of liberty, might use no bodily resistance: even so, the Church of Christians hath her Captivities, which exact at her hands much more patience. But as Jsrael delivered by the Lord's ministery out of Egypt, had an Amalek to war withal, through all generations, to the putting of his remembrance from under heaven. Exod. 16. 8. etc. And being freed from Babylon, had enemies beyond the River; for resistance of whom, they held a Sword in the one hand, while they did the work of the Lord with the other: So, the Christian Church upon her deliverances, hath her enemies with whom she must skirmish, and against whom she must hold the sword point, while her people may build up themselves an holy Temple, Nehe. 4. 17. with 1. Cor. 6. 19 to the mighty God of Jaakob. Section. 5. ¶ Communion of Saints. THe Church before, being considered in the Catholic, or general, or whole, in these words (Communion of * Saints by calling, 1. Cor. 1. 2. though some amongst them were grossly Heretical, many Schismatical and not a few Profane; even as in the Church of the Jews, some persecuted the Prophets, and Christ himself, thinking they did God good service. Math. 21. 33. Saints) or Holy-ones, it is to be considered in the parts, that is, in her several Societies and Corporations: even as, from the Corporation of any whole City, we descend to the consideration of particular Corporations or Companies, included within the City's universal. The Communion or Fellowship of Saints by calling, is to be considered as established, or unestablished. Vnestablished, as when some Believers are gathered together in City or Family; but destitute of such spiritual functions, as tend to absolute order. And so, two or three gathered together in Christ's name, have him in the midst of them. An established Church, is a competent company of Believers, * I say not, Gathered: for than no one should be a member that were not at the same season present. gathering together in Christ's name, having and enjoying such Ecclesiastic functions, as be necessarily required for more orderly and sufficient administration of Word and Sacraments and Discipline: Unto which end, the Apostle Paul is registered to have gone too and fro, establishing the Churches. The Ecclesiastic functions appertaining to such orderly established Churches, are of two sorts, Bishops and Deacons; as for Deaconistes, they are rather to be served, then to serve. Bishop, is a term corruptly derived from the Greek word Episcopus, 2. Tim 3. which signifieth an Overseer, namely, of souls. In him is required Aptness to teach, which includeth Knowledge and Utterance: as also, the spirit of Government for his sufficient ruling of that Corporation. Elsewhere he is called a Pastor, in English a Shepherd or Feeder; for that he is called to feed and guide that Flock of Christ's pasture. In other places, these Bishops or Pastors, are termed Elders, in respect of the many years they were ordinarily possessed with, before they attained such orderly place of oversight. To have one or more of these in one particular Church, is not of Substance but of Circumstance: and therefore to be carried, as edifying Circumstances require: But with this Proviso: that where more than one be, there one for order and comeliness sake, be called before the rest, to oversee; upon whom the burden of Doctrine and Government may rest; as it did in the Churches of * Revel. 2. & 3. Asia, written too by S. John, where one under the terms Angel (or Ambassador) is charged principally, with the Church's occasions. As for the term Doctor (in English Teacher) if it be considered apart from the Pastor, it can employ no other than him that is special attendant unto the School of * 1. Cor. 14. Prophecy: that is the School of Christian learning, wherein people are trained up for supplying the Church's necessity. The term Deacon is derived from the Greeks', and is in English Minister or Servitor: First, for the service he was to do to the Church: Secondly, towards the Overseer, or Overseers. To the first, in cases of helping the poor. To the second, in assisting by his spiritual gifts, as necessity 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 Wisdom, having the mystery of Faith in a pure Conscience; such as can rule their own Househouldes well. etc. The conclusion then of all this, is; that for the well & orderly government & preservation of every particular established Communion of Saints, there be some of best qualification set apart so to attend on the said duties; whilst the common people on the other hand, do attend the duties of their common callings. This being all, and easy to be learned and observed (if people were not bend to contend about Words and Terms, rather than Things) what is there in it, which Moses taught not Israel long since? In the place of Pastors, Israel had Priests, all their lips bound to preserve Knowledge, and equally attending the Altar: howsoever one Priest principal, as the Angel of the congregation. In stead of our Deacons, they had Levites under the Priests, and for the businesses of the congregation. The Books of Exod. Leuit. Numb. and Deuteronomie, do largely declare this. So Ceremony and Circumstance is changed; but the substance and equity abide still. The Word which they are to teach, 1 Word. is the pure Word of God, which was so perfect in Moses, as it was a curse to him, that should detract from it, or add unto it; as reason evinceth, when man shall alter God's Word. Deut 12. 32. All inventions of men herein, be but as the strange Fire of Nadab and Abihu: or as the Leaven of the pharisees, which poisoned the hearers. The Sacraments in common to be administered, 2 Sacraments. are Baptism, and the Lords Supper. Baptism in Moses, was represented by Ceremonial washings & Purifications, intending the lambs blood whereby we are cleansed. The Supper was represented in the Paschall Supper, and other Ceremonial eatings; intending the body and blood of Christ Jesus, (the Lamb that taketh away the sins of the world,) whereby the Church is nourished by Faith, in unity. So far is it from being to be ministered, (as Antichrist doth) for binding people in and to Rebellion, and bloodshed. The Discipline to be administered, 3 Discipline. Marks of an orderly established Church. is, either brotherly Admonishments and Rebukes, according to the nature of the sin, (be it private or public) or a Separating of the Sinner for his not repenting. All these, Moses teacheth, when first he saith in Leuit. 19 17. Thou shalt plainly rebuke thy neighbour, and suffer not sin upon him: with other places the like. And secondly, when under ceremonial Vncleannesses (representing Sin) some were separated more, and some less. But in cases of Blasphemy, general Apostasy, and hy-handed Rebellions, the Priest was to leave him unto the Magistrate's sword: like as, for the Sin against the Holy-ghost (of the same Nature) the soul is to be left to the judge of Heaven with an * 2. Cor 16. 22. Anathema maran-atha, seeing they openly declare themselves to have Apostated from loving Christ jesus. A sin, which the Hebrews are taught to consist, * Heb. 6. 1, 2, 3. 4. compare● with Chap 10. 25. etc. first, in a Free-departure from the grounds of true Religion, once held with comfort: Then secondly, in a voluntary Schism from Fellowship or Spiritual communion with such believers. The first is a voluntary rejection of Faith: The second, a willing rejection of Charity. In which Desertions, they must be held for not Lovers of Christ jesus; and therefore fully Anathematized or accursed to usward, and left to the Lords coming, intended in the word * In Chaldi● form, Marae is, The Lord: and Atha, he cometh: N. is interposed for sound sake. Maranatha (in English, The Lord cometh) namely, with Fire to render vengeance. Such is the Anathema, too ignorantly shot out of the bosom of many Counsels; as if they delighted to clothe themselves ipso facto, with Execrations and curings. The duty of the whole Communion of Saints, is first, to * 1. Cor. 16. 13. 14. Heb. 3. 12. 13 watch over one another in Love: Secondly, to administer of the store which God hath given them, to the relief of the needy; specially, on the * 1. Cor. 16. 1. 2. first day of the week (namely, the Lords day) that so their actions of worship towards God, may be mixed with Charity towards their neighbour. All the Law and the Prophets do teach that. The whole Communion so united, is a little City compact in itself, seated on a Rock, beauteous and invincible. Distraction in Faith and Manners, is called * 1. Cor. 11. 18. 19 Schisma, Schism; in plain English, a Rending a sunder. The making choice of some opinion in Doctrine, whereto a soul unreasonably tieth itself, to the violating of faiths foundation, that is called Heresy. With this, our Churches be canker-fretted, to the harming of Faith: and with the former, they be generally torn a sunder, to the violation of Faith and Charity. The Lord purge our Churches of these evils, though as with violence of * Hellebore, is a violent purger: but rightly applied, is wonderfully effectual. Hellebore. Section 6. ¶ Remission of Sins. NOw followeth the Belief, that every true Christian hath: First, touching Remission of sins, a benefit in this life afforded to every penitent beleiver: Secondly, two benefits after this life; the Resurrection of the flesh, and Eternal life. Remission of Sins, bringeth necessarily with it; First, that every Christian is a Sinner: Secondly, the means whereby such forgiveness of sins be had: Thirdly, the effect which such Remission hath in the heart of every true beleiver. 1 That we are Sinners (that is) Not doers of the Law: 1. john. 3. 4. (for, Amartia is Anomia, Sin is a not-doing of the Law, whether it be by omission or Transgression) it falleth out two ways: one, by Original sin, derived (Ex traduce) from our first Parents, Adam and Hevah: for out of such a bitter Fountain, we can draw no sweet water. Besides, we are Sinners Actually, that is, by our own immediate act; we having subscribed to the law of sin in our members, both by thought, word, & work: One of these Actions (much more both) are sufficient for our arraignment and condemnation. 2 The Means whereby we are freed of both these Criminations, are only the sufferings of the Just for the unjust; and that is, the sufferings of Christ Jesus for us: seeing he alone is the Lamb of God that taketh away the sins of the world, we by his blood (and by no other) have our garments and conversation made white. Our sins in the Law being resembled copiously, by sundry pollutions; and his cleansing of us by his blood, being resembled by the * Heb. 9 21. etc. blood of Animals sprinkling the Tabernacle and Altar, there being without blood no Remission. Which cannot otherwise be understood by the penners of this Creed; seeing no Angel or Man is in this Belief introduced for a Saviour in whole or in part: but the Son of God solely, who became Jesus the Saviour, and the Christ or Annoynted-one to this purpose. The Manqueller in the Law (Num. 32. 22.) that was set free upon the death of the Hie-priest, did plainly figure out the deliverance of a penitent sinner, by the death of our Hie-priest, jesus. 3 The Effecte● which such Remission worketh in our hearts, is, Love unfeigned; whereby we are ready to forgive to our brethren the sins whereby they have transgressed against us, even as God hath freely forgiven us. Our sins towards God being compared to Talents; and our brethren's towards us, being assimilated to Pence: Which Forgiveness at God's hand, as it is daily, and oft in a day; so, we are thereby invited to do the like towards our neighbour. To God we are to pray for their Remission, though themselves do it not: and we are in God's name to pronounce it unto them, so oft as they shall turn back and say, It repenteth me. Hereupon it is, that Moses introduceth joseph's brethren, saying, Forgive now the trespass of thy brethren, and their sin: Whereto Joseph replied; Fear not, for am I not under God? as if he should say, Fear not my laying of your sin unto your charge; for as I am subject unto God, so, I as freely forgive you, as he hath forgiven to me my trespasses. Genes. 50. 17. etc. Nor did the Law of Sin-offrings urge less. Blessed is he whose wickedness is forgiven, Psal. 32. 1. 2. and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity. Lord for thy sons sake, forgive us our sins. Section. 7. ¶ Resurrection of the Flesh. THe Church being considered (as afore) with the main benefit she reapeth at God's hand in this life, which is, Remission of sins; now follow two benefits after this life. The first is, Resurrection of the body: and the second is, Life eternal ensuing. The Resurrection of the body, is that, which the Sadducees denied, as Familistes amongst us. And how doth our Saviour prove it? From these words of Moses in Exod. 3. 6. where the Lord saith, 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 living: as if he had said in more words, neither Abraham, nor Isaac, nor Jaakob, was only soul, but also body: and therefore the Lord saying, he is their God, it must necessarily follow, that he was the God both of body and soul. Which neither could be, except the body lived to him in the assurance of Resurrection, for being united to the soul in endless glory. This stopped the mouths of them Sadducees; and I pray God also the consideration thereof, may stop the mouths of our Semi-atheistes, deniers of the bodies resurrection, flouted of natural 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 between the Sun, Moon, and Stars. As for the * Compare Math. 20. 1. with Chap. 21. 33. Parable of the Workmen called into the Vineyard at the sixth, ninth, and eleventh hour, and each receiving a penny, that meddleth nothing in propriety with the kingdom of Glory, but with the kingdom of Grace in this life; where the last, (namely, the Gentile) so well as Israel the first, receiveth the earnest-penny of salvation, which is the spirit of Adoption, the spirit of our Mediator Jesus, a sufficient recompense to the first and last: by the virtue of which * Rom. 8. 11. spirit, our bodies are raised up unto Glory. As for the Rising of the misbeleiver, it is but a rising to fall: for as God will be none of their God; so, to the Devil and his Angels they be referred: and this is the final Curse pronounced against the laws transgressers, throughout all Moses. Section. 8. ¶ Life Everlasting. THe first benefit to the Church after this life, was noted to be the Resurrection of the flesh. The second and last is, Eternal life both of body and soul. Some (like crafty smooth-faced Sadducees) have denied, that Moses any where teacheth such Eternal life. But I pray such Doctors to tell me, why the Lords speech to Moses, which before proved the bodies Resurrection, doth not also as necessarily prove Eternal life? If Jehovah be the God of Abraham, and therefore whole Abraham must needs live; which cannot be, if the body should not rise: then his being the God of Abraham, proveth Everlasting life to appertain unto whole Abraham; seeing Jehovah liveth everlastingly, the God of Abraham. And I would further know of the covetous Sadducie, why is not Eternal life fitly, necessarily, and plainly taught of Moses in Genes. 5. when as it is said, that God translated Henoch from this world to himself? And when Moses in Exod 32. 32. doth in his Zeal for Israel, say thus to the Lord, I pray thee, raze me out of thy Book, which thou hast written? What Book speaketh he off, saving of the Book of life, that containeth the names only of such as (through the Lord of life, jesus) are sealed up unto Eternal life? If he reply, these places and many more do teach necessarily Eternal life, but his meaning was, that the phrase of Eternal life, was not used of Moses. Thereto I answer: so, the Sadducie may deny all the artificial terms of Divinity, which the Prophets, Apostles, & all have introduced in the wisdom of God's spirit. And so he may carp at all Religion, & at every man's writing; contending about Terms, till he have forgotten the thing and matter itself. This Eternal life is, a full fruition of God all glorious, * 1. john. 3. 2. seeing him as he is, and enjoying that sight for evermore. When Satan said, Ye shallbe as Aelohim, (Gen. 3.) he spoke as did Caiphas, a truth against his purpose & understanding. For God, that called Light out of Darkness, hath out of Death fetched Life: yea, such a Life, as whereby every of the Saved, shallbe as God, though not God, by God his being so all in all. Unto this Eternal life, is opposite eternal Death. This provided for the Devil and his Angels, and all misbeleivers: as the former provided for true Beleivers, united to their Head Christ. The Devil and his, are thrust out of the Creed; because thrust out from the presence of God's glory. Let them all, that would partake in that Glory, labour their assurance thereof, by a true working Faith. I believe, Lord help my unbelief. Amen. Such hath been, and such is my Faith, whatsoever the close Seducer saith: The sundry Books I erst have writ, To all the world will witness it. Erubescas nonnè Satana? Epilogue to the Christian Reader. Our Saviour having to do with the Sadducees, who admitted no other Scripture for Canonical, saving the writings of Moses; he by Moses answereth them, as being sufficient for proving any Article of Faith, which had in after times been taught by the Prophets, Himself, or his Apostles; seeing Himself came but to fulfil the Law (which caused Isaiah to bid his Hearers, Go to the Law) as the Apostles were interpreters of Law and Prophets. Nor for other purpose was it, that our Saviour said thus to the Jews, Had ye believed Moses, ye would have believed me; John. 5. 46. 47. for he wrote of me. But if ye believe not his writings, How shall ye believe my words? The matters of Salvation were perfect in Moses, howsoever there was more light in the expositions of the Prophets, and most light in the labours of the Apostles. Whereupon I conclude, that nothing is to be held for an Article of Religion, as essential unto Salvation, which cannot be made good out of Moses. Which one lesson, if it had been well learned, it had prevented the manifold Schisms which a number run into; partly, about Quiddities touching the Godhead; partly, about external form of Church discipline; and partly, about Ceremonies of order and comeliness: by such means violating the Faith, breaking the bonds of peace and love; wrathfully eager about circumstances (every Sect in their humour) till substance of Faith, and the grounds of Charity be neglected; tithing (with the pharisees) mints, and Anise, at the best, neglecting mean times (Barútera tou nomou) the weightier things of the Law, as judgement, Mercy, and Fidelity: while thus one doth bite another; one is consumed of another: Manasses eating up Ephraim, and Ephraim Manasses; Galat. 5. 5. Isa. 9 20. 21. and both against Judah. The Lord redress it, and give us grace to do all things in love. Amen. PRay for me Friends, pray for my constancy, That in true Faith, Clapham may live & die. So shall his life and death be for thy good, While some stick up unto the knees in Mud, Feeding on earth, digging with Mo●es to hell: God do increase our Faith and love. Farewell. Pergite. ¶ To the fainting Friend. Thou weary art of doing good, Though I the same to loss of Blood. Reward is joined with Constancy, When judgement whips Apostasy. Memor esto unde excideris & Resipisce. ¶ To the Enemy. Do wring and wrest, do rail and rend, Yet I will bless unto the end. Domine, ne statuas Ei hoc peccatum. FINIS. The Printer. The Author being a far off, some faults may have passed me: I pray you impute them to mere ignorance.