A BRIEF DECLARATION OF THE UNIVERSALITY OF THE CHURCH of CHRIST, and the Unity of the Catholic Faith professed therein: DELIVERED IN A SERMON before His Majesty the 20th. of june 1624. at WANSTED. By JAMES USHER, Bishop of Meath. The third Impression. LONDON, Printed by john Dawson for Ephraim Dawson, and are to be sold at the Rainbow near the Inner Temple Gate in Fleetstreet. 1629. EPHES. 4.13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. WHen the Lords Ark was to set forward, the form of prayer used by Moses, was; a Num. 10.35. Rise up, LORD, and let thine enemies be scattered; and let them that hate thee, flee before thee. The sweet Psalmist of Israel, framing his descant to this ground, beginneth the Psalm which he prepared to be sung at the removing of the Ark, after the same manner. b Psal. 68.1. Let God arise: let his enemies be scattered: let them also that hate him, flee before him: and then goeth on, till at length he hath raised his note unto his full height: Thou hast ascended up on high: thou hast led captivity captive: thou hast received gifts for men (Psalm. 68.18). Which being by our Apostle in c Ephes. 4▪ 8.20. this Chapter interpreted of the Ascension of our Saviour Christ into heaven, and made the very spring from whence the matter of my present Text is derived, leadeth us to the just application of the type to the truth, and putteth us in mind, that the removing of the Ark, which gave occasion to the penning of his Psalm, was an adumbration of our Saviour's removeall from the Earth to Heaven; and that by this absence of his, we are no losers, but gainers▪ seeing he is ascended 〈◊〉 on high, both to triumph over his and our foes, [he led captivity captive] and to confer benefits upon his friends. [he gave gifts unto men.] The d Heb. 9.4. Ark of the Covenant (we know) was appointed to be a figure of e Heb. 12.24. jesus the Mediator of the new Covenant: the great King, Prophet and Priest of his Church. Therefore was it ordered, that the Ark should have a crown of gold about it: (Exod. 37.2.) than which, what could be more fit to set forth the state of our King? for thus we see jesus crowned with glory and honour. (Heb. 2.9.) Upon the Ark stood the Propitiatory or Mercy-seat, whence God did use to deliver his Oracles from betwixt the Cherubins: than which, what more lively representation could there be of the Prophetical office of our Saviour? of whom it is written: God hath in these last days spoken unto us by his Son. (Heb. 1.2.) The Ark had both the Rod and the Tables of the Law, by God's appointment placed within it: than which, what could be more apt to express the satisfaction, which our high Priest was to make unto his Father's justice, as well by his Passive as by his Active obedience? for as he felt the stroke of the Rod for us, that f Esa. 53.5. the chastisement of our peace being laid upon him, with his stripes we might be healed: so g Math. 3.15. and 5.17. it behoved him also to fulfil the Law and all righteousness; that so he might be h Rom. 10.4. the end of the Law for righteousness to every one that believeth. The letter of the Law being not more certainly to be found within the Ark, than the accomplishment thereof within him: according to that which he spoke by his holy Prophet. i Psal. 40.7.8. Heb. 10.7. In the volume of the book it is written of me, that I should do thy will, O God: yea, thy Law is within my heart. The Ark had many removes from place to place, whiles it sojourned in the Tabernacle: but was brought up at last into the Temple, there to dwell upon God's holy Hill; the place of which he himself had said. k Psal. 132.14. This is my rest for ever; here will I dwell, for I have a delight therein. Where, at the first entry, King Solomon stood ready to entertain him with this welcome, l Ibid. vers. 8.9.16. 2 Chron. 6.41 Arise, O Lord God, into thy resting place, thou, and the Ark of thy strength: Let thy Priests, O Lord God, be clothed with salvation; and let thy Saints rejoice in goodness. Our blessed Saviour, in the days of his flesh, had no resting place, but continually m Act. 10.38. went about doing good: until at length n Mar. 16. he was received up into Heaven, and sat on the right hand of GOD. For when he had ended his progress upon Earth, and o joh. 17.4. finished there that work which his Father had given him to do; he p joh. 16.28. and 19.30. left the world, and went to the Father; making his last remove unto the high Court of Heaven, q Act. 3.21. where he is to reside until the time of the restitution of all things. r Rev. 11.19. The Temple of GOD was opened in Heaven, and there was seen in his Temple the Ark of his Testament, saith S. john in the Apocalypse. If we look to the corporal presence of our Saviour; in the Temple of Heaven must this Ark be sought for, in no other place is it to be found: but if we look to the virtue coming from him, by the operation of his Word and Spirit; so we shall find him in his Temple upon earth, s Mat. 28.20. present with us always, even unto the end of the world: for, these were the gifts that, when he ascended into Heaven, he did bestow upon men. This the Prophet layeth down thus: t Psal. 68 18. Thou hast ascended up on high: thou hast received gifts for men. The Apostle citeth it thus: u Ephes. 4.8. When he ascended up on high, he gave gifts unto men. The reconciliation is easy: He received those gifts, not to retain them with himself, but to distribute them for the behoof of his Church. So for the Spirit, S. Peter teacheth us, Acts 2.33. Therefore being by the right hand of God exalted, [there is his ascending up on high] and having received of the Father the promise of the holy Ghost, [there is his receiving] he hath shed forth this which ye now see and hear. [there is his giving of this gift unto men.] And for the Ministry of the Word, he himself intimateth as much in his Commission, given to the Apostles, Mat. 28.18.19. All power is given unto me in heaven and in earth: [there he receiveth] Go ye therefore, and teach all nations: [there he giveth this gift unto men.] x Ephes. 4.11.12. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints: saith our Apostle here. That herein also that might be fulfilled, which we heard to have been uttered, when the Ark was brought to his resting place y 2 Chron. 6.41. Psal. 132.9.16 : Let thy Priests, O Lord God, be clothed with salvation, and let thy Saints rejoice in goodness. The work of the Ministry, how meanly soever it be esteemed in the World; yet in the estimation of our Saviour Christ, was one of the choicest gifts, that in this solemnity of his triumphant z Ephes. 4.10. ascending up far above all heavens, he thought fit to bestow upon his Church here upon earth: as that which tended both to the a Ib. ver. 12. perfecting of the Saints, and to the edifying of his own body. For as b Col. 1.19. it hath pleased the Father, that in him all fullness should dwell: so the Son is also pleased, not to hold it any disparagement, that c Ephes. 1.23. his Body, the Church, should be accounted the fullness of him that filleth all in all. That howsoever in himself he be most absolutely and perfectly complete; yet is his Church so nearly conjoined unto him, that he holdeth not himself full without it: but as long as any one member remaineth yet ungathered and unknit unto this mystical body of his, he accounteth, in the mean time, somewhat to be deficient in himself. And therefore our Apostle having, in the words immediately going before this Text, declared, that the Ministry was instituted for the edifying of the body of Christ; addeth presently, Till we all come in the unity of the faith, and of the knowledge of the Son of GOD, unto a perfect man, unto the measure of the stature of the fullness of Christ. In which words we may observe aswell the Matter of this Building [We all] as the Structure of it; and further also consider in the Structure, first, the laying of the foundation [In the unity of the faith, and of the knowledge of the Son of God] secondly, the bringing of the work to perfection, and the raising of it to his just height [unto a perfect man, unto the measure of the stature of the fullness of Christ]. The Matter then of this spiritual edifice (that we may begin with that) are We ourselves. d 1 Pet. 2.5. Ye also as lively stones, are built up a spiritual house: saith Saint Peter. To this Saint Paul doth here add a note of Universality [WE ALL:] as suiting best with the nature of the Catholic or Universal Church, which is that body of Christ, of the edifying whereof he here treateth: of which therefore he telleth us more plainly in another place; that e 1 Cor. 12.13. by one spirit we are all baptised into one body, whether we be jews or Gentiles, whether we be bond or free. For the Catholic Church is not to be sought for in any one angle or quarter of the world: but among all that in every place call upon the Name of jesus Christ our Lord, both theirs and ours. (1 Corinthians 1.2.) Therefore to their Lord and ours was it said; f Psal. 2.8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession; and to his mystical body, the Catholic Church accordingly. g Esa. 43.5.6.7. I will bring thy seed from the East, and gather thee from the West: I will say to the North, give up; and to the South, Keep not back: bring my sons from far, and my daughters from the ends of the earth; even every one that is called by my name. Thus must we conceive of the Catholic Church, as of one entire body; made up by the collection and aggregation of all the Faithful unto the unity thereof: from which union there ariseth unto every one of them such a relation to, and a dependence upon the Church Catholic, as parts use to have in respect of their whole. Whereupon it followeth, that neither particular persons, nor particular Churches, are to work as several divided bodies by themselves (which is the ground of all Schism), but are to teach, and to be taught, and to do all other Christian duties, as parts conjoined unto the whole, and members of the same Commonwealth or corporation; and therefore the Bishops of the ancient Church, though they had the government of particular Congregations only committed unto them, yet in regard of this communion which they held with the Universal, did usually take to themselves the title of Bishops of the Catholic Church. Which maketh strongly aswell against the new Separatists, as the old Donatists: who either hold it a thing h Augustin. ep. 48. quam multi nihil interesse credentes in quâ quisque parte Christianus sit; ideò permanebant in parte Donati, quia ibi nati erant, & eos inde discedere, atque ad Catholicam nemo transire cogebat. Et paulò pòst Putabamus quidem nihil interesse ubi fidem Christi teneremus: sed gratias Domino, qui nos à divisione collegit, & hoc uni Deo congruere, ut in unitate colatur, ostendit. not much material, so they profess the faith of Christ, whether they do it in the Catholic Communion, or out of it; or else (which is worse) dote so much upon the perfection of their own part, that they refuse to join in fellowship with the rest of the body of Christians; as if they themselves were the only people of God, and all wisdom must live and die with them and their generation. And herein, of all others, do our Romanists most fearfully offend; as being the authors of the most cruel schism, that ever hath been seen in the Church of God. Those infamous schisms of the Novatians and Donatists were but petty rents, in comparison of this huge rupture, which hath pulled asunder East and West, North & South; and grown to such a head at home, that in our Western parts (where this faction was so prevalent) it hath for divers ages passed been esteemed Catholic. In the 17th of the Revelation we have a Woman described unto us, sitting upon seven mountains, and upon many waters. The Woman is there expounded to be i Rev. 17.18. that great City which reigneth over the Kings of the earth. The seven mountains upon which that City sat, needed not to be expounded; every child knew what was meant thereby. The waters are interpreted k Ibid. ver. 15. peoples, and multitudes, and nations, and tongues. Which is that very Universality and Catholicism that the Romanists are wont so much to brag of. For, this Woman is the particular Church of Rome, the City-Church; which they call the Mother-Church, the holy Ghost styleth l Ibid. vers. 5. the Mother of harlots and abominations of the earth. Those peoples, and multitudes, & nations, and tongues, are such as this proud City reigneth over: the Catholick-Roman Church they are commonly called by themselves; but by the holy Ghost, m Ib. v. 3. & 7. the Beast upon which the Woman sitteth. This Woman is the Head of the faction, and the very Mother of this schism: the Beast, that is to say, they that suffer themselves to be thus ridden by her, are her abettors and supporters in it. For the particular Church of Rome (not being content to be a fellow-member with the rest of the Churches of Christ, and to have a joint dependence with them upon the whole body of the Church Catholic, n Gal. 4.26. which is the Mother of us all) will needs go out of her rank; and, scorning any longer to be accounted one of the branches of the Catholic Church, would fain be acknowledged to be the root of it: so that now all other Churches must hold their dependence upon it, or otherwise be cast forth as withered branches, which are fit only to be thrown into the fire, and burned. The wisdom of God foresaw this insolency long beforehand: and therefore caused a Caveat to be entered against it, even in that Epistle which was specially directed to the Church of Rome itself. The words are plain enough, Rom. 11.18. If thou boast, thou bearest not the root, but the root thee. The Church of Rome therefore must know that she is no more a root to bear up other Churches, than other Churches are to bear up her: she may not go beyond her line, and boast herself to be the root of the Catholic Church, but be contented to be born herself by the root, aswell as other particular Churches are. For a stream to sever itself from the common Fountain, that it may be counted a Fountain itself, without dependence upon any other; is the next way to make an end of it, and dry it up. The Church of Rome may do well to think of this, and leave off her vain boasting. o Rev. 18.7. I sit a Queen, and am no Widow, and shall see no sorrow. Other Churches may fail, and the gates of hell may prevail against them: but it cannot fall out so with me. Whereas she might remember, that they were Romans, unto whom the Apostle so long since gave this admonition. p Rome 11.20, 21.22. Be not high minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity, but towards thee, goodness, if thou continue in his goodness: otherwise THOU ALSO SHALT BE CUT OFF. The Romans therefore by their pride may get a fall, as well as others; and the Church of Rome by infidelity may be cut off, aswell as any other congregation: and yet the Catholic Church subsist for all that, as having for her foundation neither Rome, nor Rom's Bishop, but jesus Christ, the Son of the living God. And yet this proud Dame and her daughters, the particular Church of Rome I mean, and that which they call the Catholic Roman (or the faction rather that prevaileth in them both) have in these latter ages confined the whole Church of Christ within themselves, and excluded all others that were not under the Roman obedience, as aliens from the Commonwealth of Israel, and strangers from the covenants of promise. The Donatists were cried out against by our forefathers, for shutting up the Church within the parts of the South; and rejecting all others that held not correspondency with that patch of theirs: And could they think well then of them, that should conclude the Church within the Western parts of the world, and exclude all other Christians from the body of Christ, that held not by the same root there that they did? It is a strange thing to me, that wise men should make such large discourses of the Catholic Church, and bring so many testimonies to prove the Universality of it: & not discern, that while by this means they think they have gotten a great victory over us, they have in very truth overthrown themselves; for when it cometh to the point, in stead of the Catholic Church which consisteth of the communion of all nations, they obtrude their own piece unto us: circumscribing the Church of Christ within the precincts of the Romish jurisdiction, and leaving all the world beside to the power of Satan; for with them it is a resolved case; that q Subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, & pronuntiamus omninò esse de necessitate salutis Bonifac. VIII. in Extravag De majoritate & obedi●ntiâ, cap Vn●m sanctam. to every creature it is altogether of necessity to salvation, to be subject to the Roman Bishop. What must then become of the poor Moscovites and Grecians (to say nothing of the reformed Churches) in Europe? What of the Egyptian and Aethiopian Churches in afric? what of the great companies of Christians scattered over all Asia, even from Constantinople unto the East Indies, which have and still do endure more afflictions and pressures for the Name of Christ, than they have ever done, that would be accounted the only friends of Christ? Must these, because they are not the Pope's subjects, be therefore denied to be Christ's subjects? Because they are not under the obedience of the Roman Church, do they thereupon forfeit the estate which they claim in the Catholic Church, out of which there is no salvation? Must we give all these for gone, and conclude, that they are certainly damned? They who talk so much of the Catholic Church, but indeed stand for their own particular, must of force sink as low in uncharitableness, as they have thrust themselves deep in schism: we who talk less of the Universality of the Church, but hold the truth of it, cannot find in our hearts to pass such a bloody sentence upon so many poor souls, that have given their Names to Christ. He whose pleasure it was to spread the Church's seed so far, said to East, West, North, and South; Give: it is not for us then to say; Keep back. He hath given to his Son the heathen for his inheritance, and the uttermost parts of the earth for his possession: we for our parts dare not abridge this grant, and limit this great Lordship, as we conceive it may best fit our own turns; but leave it to his own latitude, and seek for the Catholic Church neither in this part nor in that piece, but (as it hath been before said in the words of the Apostle) among r 1 Cor. 1.2. all that in every place call upon the Name of jesus Christ our Lord, both theirs and ours. Yea, but how can this be, will some say, seeing the Catholic Church is but one: and the principal reason for which it is accounted one, is s Ecclesia ex pluribus personis congregatur: & tamen una dicitur, propter unitatem fidei. Hieron. (si modò is ho●um Commentartorum author est) in Psal. 23. the unity of the faith professed therein? How then can this unity of faith be preserved in all places, if one special Church be not set as a Mistress over all the rest, and one chief Bishop appointed for a Master over all others, by whom in matters of faith every one must be ruled? And out of such different professions, as are to be found among the divided Christians in those several parts of the world, how can there be fit matter drawn for the making up of one Universal Church? To this I answer (and so pass from the Matter of the Building, to the Structure) that it is most true indeed, that in the Church there is t Ephes. 4.5. one Lord, one Faith, one Baptism: for so we are taught by the Apostle in this chapter. But yet, in the first place, it is to be considered, that this unity of the faith must be compassed by such means as God hath ordained for the procuring of it, and not by any politic tricks of man's devising. Now for the bringing of us all to this unity of the faith, the Apostle here telleth us, that Christ u Ibid v. 11. gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. If he had thought that the maintenance of this unity did depend upon the singularity of any one Apostle, or Pastor, or Teacher: is it to be imagined, that he would have overslipped such a singular person (even in that very place where, of all others, his presence was most requisite) and run altogether, as he doth, upon the plural number? That the multitude of Teachers dispersed over the world, without any such dependency or correspondency, should agree together in laying the foundations of the same faith, is a special work of God's Spirit. And it is x Ibid. ver ●●. the unity of the Spirit which the Apostle here speaketh of, and exhorteth us to keep in the bond of peace. Whereas the unity of which our Adversaries boast so much (which is nothing else but a wilful suffering of themselves to be led blindfold by one man, who commonly is more blind than many of themselves) is no fruit of the spirit, but of mere carnal policy: and may serve peradventure for a bond of peace betwixt themselves and their own party (such as y Pace ●●â, d est, impieties suae u●●t te se jact●●●; ●gentes ●e non ut Christi episcopos, sed ut Antichrist●acerdotes. Hilar. contr. Auxentium. the Priests of Antichrist were to have, and as many as would be content to yield themselves to the conduct of such a Commander) but hath proved the greatest block that ever stood in the way, for giving impediment to the peace and unity of the universal Church, which here we look after. And therefore Nilus' Archbishop of Thessalonica, entering into the consideration of the original ground of that long continued schism, whereby the West standeth as yet divided from the East, and the Latin Churches from the Greek, wrote a whole book purposely of this argument, wherein he showeth, z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that there is no other cause to be assigned of this distraction, but that the Pope will not permit the cognisance of the controversy unto a general Council, but will needs sit himself as the alone Teacher of the point in question, and have others hearken unto him as if they were his Scholars: and that this is contrary both to the ordinances, and the practice of the Apostles and the Fathers. Neither indeed is there any hope, that ever we shall see a general peace, for matters of Religion, settled in the Christian world, as long as this supercilious Master shall be suffered to keep this rule in God's house: how much soever he be magnified by his own Disciples, and made the only foundation upon which the unity of the Catholic Church dependeth. Now in the next place, for the further opening of the unity of the faith, we are to call unto mind the distinction which the Apostle maketh betwixt a 1 Cor 3.10.11.12. the foundation, and that which is builded thereupon: betwixt b Heb. 6.1. the principles of the doctrine of Christ, and that which he calleth perfection. The unity of the faith and of the knowledge of the Son of God here spoken of, hath reference (as we heard) to the foundation: as that which followeth of a perfect man; and the measure of the stature of the fullness of Christ, to the superstruction and perfection. In the former there is a general unity among all true believers: in the latter, a great deal of variety, there being several degrees of perfection to be found in several persons, c Ephes. 4.7. according to the measure of the gift of Christ. So we see in a material Building, that still there is but one foundation, though great disparity be observed in sundry parts of the superstruction: some rooms are high, some low, some dark, some lightsome, some more substantially, some more slightly builded, and in tract of time some prove more ruinous than others; yet all of them belong to one building, as long as they hold together, and stand upon the same foundation. And even thus is it in the spiritual Building also; whether we respect the practical part of Christianity, or the intellectual. In the practical we see wonderful great difference betwixt Christian and Christian: some by God's mercy attain to a higher measure of perfection, and keep themselves unspotted from the common corruptions of the world; others watch not so carefully over their ways, and lead not such strict lives, but are oftentimes overtaken and fall foully: that he who looketh upon the one and the other, would hardly think that one Heaven should receive them both. But although the one doth so far outstrip the other in the practice of new Obedience (which is the Christian man's race) yet are there certain fundamental principles, in which they both concur; as d Neh. 1.11. a desire to fear God's name, e Luk. 13.3.5 Heb. 6.1. repentance for sins past, and a sincere f Act. 11.23. purpose of heart for the time to come to cleave unto the LORD. Which whosoever hath, is under mercy, and may not be excluded from the Communion of Saints. In like manner for the intellectual part: the g Heb. 5.12. first principles of the Oracles of God (as the Apostle calleth them) hold the place of the common foundation, in which all Christians must be grounded: although h Ib. ver. 13. ●4 some be babes, and for further knowledge are unskilful in the word of righteousness; other some are of perfect age, who by reason of use have their senses exercised to discern both good and evil. The Oracles of God contain abundance of matter in them, and whatsoever is found in them is a fit object for faith to apprehend: but that all Christians should uniformly agree in the profession of all those truths that are revealed there, is a thing that rather may be wished, than ever hoped for. Yet the variety of men's judgements in those many points, that belong to Theological faith; doth not dissolve the unity which they hold together in the fundamental principles of the Catholic faith. The unity of the faith commended here, is a Catholic unity, and such as every true Christian attaineth unto. Till we ALL come in the unity of the faith: saith the Apostle. As there is a i jude, ver. 3. common salvation, so is there a k Tit. 1.4. common faith; which is l 2 Pet. 1.1. alike precious in the highest Apostle and the meanest believer. For we may not think that Heaven was prepared for deep Clerks only: and therefore beside that larger measure of knowledge, whereof all are not capable, there must be m Regula fidei, pusillis magnisque communis. Aug. ep. 57 a Rule of faith common to small and great; which as it must consist but of few propositions, (for simple men cannot bear away many) so is it also requisite, that those articles should be of such weight and moment, that they may be sufficient to make a man wise unto salvation: that howsoever in other points learned men may go beyond common Christians, and exceed one another likewise by many degrees: yet in respect of these radical truths, which is the necessary and common food of all the children of the Church, there n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ●renaus, lib. 1. cap. 3. is not an unity only, but such a kind of equality also brought in among all sorts of Christians, as was heretofore among the Congregation of the Israelites in the collection of their Manna; where o Exod. 16.18. 2 Cor 8.15. he that gathered much, had nothing over; and he that gathered little, had no lack. If then salvation by believing these common principles may be had, and to salvation none can come that is not first a member of the Catholic Church of Christ: it followeth thereupon, that the unity of the faith, generally requisite for the incorporating of Christians into that blessed society, is not to be extended beyond those common principles. Which may further be made manifest unto us by the continual practice of the Catholic Church herself, in the matriculation of her children, and the first admittance of them into her communion. For when she prepared her Catechumeni for Baptism, and by that door received them into the congregation of Christ's flock; we may not think her judgement to have been so weak, that she would omit any thing herein that was essentially necessary for the making of one a member of the Church. Now the profession which she required of all that were to receive Baptism, was, for the Agenda or practical part, an abrenuntiation of the Devil, the World, and the Flesh, with all their sinful works and lusts; and for the Credenda, the things to be believed, an acknowledgement of the articles of the Creed: which being solemnly done, she then baptised them in this faith; intimating thereby sufficiently, that this was that one Faith commended unto her by the Apostles, as the other that one Baptism which was appointed to be the p Sacramentum fidei. Aug. epist. 23. Sacrament of it. This Creed, though for substance it was the same every where, yet for form was somewhat different; and in some places received more enlargements than in others. The Western Churches herein applied themselves to the capacity of the meaner sort, more than the Eastern did: using in their Baptism that shorter Form of Confession, commonly called The Apostles Creed, which in the more ancient times was briefer also than now it is. As we may easily perceive, by comparing the Symbol recited by Marcellus Ancyranus (in the q Habetur apud Epiphanium in haeres. 7●. Profession of the faith which he delivered to Pope julius) with the expositions of the Apostles Creed, written by the Latin Doctors: r See my Answer to the jesuits challenge, page 284 285. wherein the mention of the Father's being Maker of heaven and earth, the Son's Death and Descending into Hell, and the Communion of Saints, is wholly omitted. All which, though they were of undoubted verity, yet for brevity's sake seem at first to have been omitted in this short Sum: because some of them perhaps were not thought to be altogether so necessary for all men (which is s Fr. Suarez, tom. 2. in 3▪ par. Thom. disp. 43. sect. 2. Suarez his judgement touching the point of the descent into Hell); and some that were most necessary, either thought to be sufficiently implied in other Articles (as that of Christ's death in those of his crucifixion and burial), or thought to be sufficiently manifested by the light of reason; as that of the creation of heaven and earth. For howsoever this, as it is a truth revealed by God's Word, becometh an object for faith to apprehend (Heb. 11.3.): yet it is otherwise also clearly to be understood by the discourse of reason (Rom. 1.20.), even as the unity, and all the other attributes of the Godhead likewise are. Which therefore may be well referred unto those Praecognita, or common principles which nature may possess the mind withal, before that grace enlighteneth it; and need not necessarily to be inserted into that Symbol, which is the badge and cognizance whereby the Believer is to be differenced and distinguished from the unbeliever. The Creed which the Eastern Churches used in Baptism, was larger than this: being either the same, or very little different from that which we commonly call the Nicene Creed; because the greatest part of it was repeated and confirmed in the first general Council held at Nice: where the first draught thereof was presented to the Synod by Eusebius, Bishop of Caesarea, with this Preamble. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. ep. apud Socratem, lib. 1. hist. cap. 8. (al. ●.) et Theodoret. li. 1. cap 12. As we have received from the Bishops that were before us, both at our first catechising, and when we received Baptism: and as we have learned from the holy Scriptures; and as we have both believed and taught, when we entered into the Ministry, and in our Bishopric itself: so believing at this present also, we declare this our faith unto you. To this the Nicene Fathers added a more clear explication of the Deity of the Son (against the Arrian heresy, wherewith the Church was then troubled), professing him to be begotten, not made, and to be of one substance with the Father. The second general Council, which was assembled fiftie-six years after at Constantinople, approving this confession of the faith, as u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conc. Constant. epis. apud Theod. l. 5. cap. 9 most ancient and agreeable to Baptism, enlarged it somewhat; in the Article that concerned the Holy Ghost especially, which at that time was most oppugned by the Macedonian Heretics. And whereas the Nicene confession proceeded no further, than to the belief which we have in the holy Trinity; the Fathers of Constantinople made it up, by adding that which was commonly professed touching the Catholic Church and the privileges belonging thereunto. Epiphanius repeating this Creed at large, x Epiphan. in ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 518. edit. Grac. affirmeth it to have been delivered unto the Church by the Apostles. y Io. Cass. lib. 5. the Incarnate. Verbi. Cassianus avoucheth as much, where he urgeth this against Nestorius, as the Creed anciently received in the Church of Antioch; from whence he came. The Roman Church, after the days of Charles the great, added the article of the procession of the H●ly Ghost from the Son, unto this Symbol: and the z Concil. Tridentin. (S●● 3) Symbolum fid●i, quo sancta Romana Ecclesi● utitur, tanquam princip●um tilud, in quo omnes, qui fidem Christi profitentur necessariò conveniunt, ac fundamentum firmum & unicum, contra quod portae inferi nunquam praevalebunt, totidem verbis, quibus in omnibus ecclesiis legitur, exprimendum esse censuit. Council of Trent hath now recommended it unto us, as that principle in which all that profess the faith of Christ do necessarily agree; and the firm and ONLY FOUNDATION, against which the Gates of Hell shall never prevail. It is a matter confessed therefore by the Fathers of Trent themselves, that in the Constantinopolitan Creed, or in the Roman Creed at the farthest (which differeth nothing from the other, but that it hath added Filióque to the procession of the Holy Ghost, and out of the Nicene Creed, Deum de Deo, to the articles that concern the Son) that only foundation, and principle of faith is to be found, in the unity whereof all Christians must necessarily agree. Which is otherwise cleared sufficiently, by the constant practice of the Apostles and their successors, in the first receiving of men into the Society of the Church. For in one of the Apostles ordinary Sermons, we see, there was so much matter delivered, as was sufficient to convert men unto the faith, and to make them capable of Baptism: and those Sermons treated only of the first principles of the doctrine of Christ; upon the receiving whereof, the Church (following the example of the Apostles) never did deny Baptism unto her Catechumeni. In these first principles therefore must the foundation be contained, and that common unity of faith which is required in all the members of the Church. The foundation then being thus cleared: concerning the superstruction, we learn from the Apostle, that some a 1 Cor. 3.12. build upon this foundation, gold, silver, precious stones, wood, hay, stubble. Some proceed from one degree of wholesome knowledge unto another; increasing their main stock, by the addition of those other sacred truths that are revealed in the word of God: and these build upon the foundation, gold, and silver, and precious stones. Others retain the precious foundation, but lay base matter upon it; wood, hay, stubble, and such other either unprofitable or more dangerous stuff: and others go so far, that they overthrew the very foundation itself. The first of these be wise, the second foolish, the third mad builders. When the day of trial cometh: the first man's b Ibid. v. 14. work shall abide; and he himself shall receive a reward; the second shall lose his work, but not himself; ( c Ibid. v. 15. he shall suffer loss, saith the Apostle, but he himself shall be saved:) the third shall lose both himself and his work together. And as in this spiritual structure very different kinds of materials may be laid upon the same foundation, some sound and some unsound: so in either of them, there is a great difference to be made betwixt such as are more contiguous to the foundation, and such as be remoter off. The fuller explication of the first principles of faith, and the conclusions deduced from thence, are in the rank of those verities that be more nearly conjoined to the foundation: to which those falsities are answerable on the other side, that grate upon the foundation, and any way endanger it. For that there be divers degrees both of truths and errors in Religion, which necessarily must be distinguished; is a thing acknowledged, not by us alone, but by the learnedest also of our Adversaries. d Quaedam sunt catholicae veritates, quae ita ad fidem pertinent, ut his sublatis, fides quoque ipsa tollatur. Quas nos, usu frequenti non solùm catholicas, sed fidei veritates appellavimus. Aliae veritates sunt etiamipsae catholicae & universales, nempè quas universa Ecclesia tenet, quibus licèt eversis, fides quatitur, sed non evertitur tamen▪ Atque in hujusmodi veritatum contrariis er● oribus, dixi fidem obscurari, non extingui; infirmari, non perire. Has ergo nunquam fidei veritates censui vocandas, quamvis doctrinae Christianae veritates sint. Melch Canu●, loc. Theolog. lib. 12 cap 11. There be some Catholic verities (say they) which do so pertain to faith, that these being taken away, the faith itself must be taken away also. And these by common use we call not only Catholic, but verities of Faith also. There are other verities which be Catholic also and universal, namely, such as the whole Church holdeth, which yet being overthrown, the faith is shaken indeed, but not overturned. And in the errors that are contrary to such truths as these, the faith is obscured, not extinguished; weakened, not perished. Nevertheless, e Neces●ar●ò oportet distinguere alios gradus propositionum, per quas etiamsi fides non destruatur omninò, tamen malè habet, & quatitur, & quasi disponitur ad corruptionem. Sicut sunt quaedam corporum laesiones quae non auferunt vitam, sed malè habet homo per eas, & disponitur ad corruptionem aut in toto aut in parte; aliae verò sunt laesiones mortales, quae vitam eripiunt: ita sunt quidam gradus propositionum, continentes doctrinam non sanam, etiamsi non habeant haeresim manifestam. Dominic Bannes, in 2 am 2 ae. quaest 11. artic 2. though the faith be not altogether destroyed by them, yet is it evil at ease, and shaken, and as it were disposed to corruption. For as there be certain hurts of the body which do not take away the life, but yet a man is the worse for them, and disposed to corruption either in whole or in part; as there be other mortal hurts, which take away the life: so likewise are there certain degrees of propositions, which contain unsound doctrine, although they have not manifest heresy. In a word, the general rule concerning all these superstructions, is: that the more near they are to the foundation, of so much greater importance be the truths, and so much more perilous be the errors, as again, the farther they are removed off, the less necessary doth the knowledge of such verities prove to be, and the swarving from the truth less dangerous. Now from all that hath been said, two great Questions may be resolved, which trouble many. The first is; What we may judge of our Forefathers▪ who lived in the communion of the Church of Rome? Whereunto I answer, that we have no reason to think otherwise, but that they lived and died under the mercy of God. For we must distinguish the Papacy from the Church wherein it is, as the Apostle doth f 2 Thes. 2▪ 4. Antichrist from the Temple of God, wherein he sitteth. The foundation upon which the Church standeth, is that common faith, (as we have heard) in the unity whereof all Christians do generally accord. Upon this old foundation Antichrist raiseth up his new buildings; and layeth upon it, not hay and stubble only, but far more vile and pernicious matter, which wrencheth and disturbeth the very foundation itself. For example. It is a ground of the Catholic faith, that Christ was borne of the Virgin Mary: which in the Scripture is thus explained. g Gal. 4.4. God sent forth his Son, Made of a Woman. This the Papacy admitteth for a certain truth: but insinuateth withal, that upon the Altar God sendeth forth his Son made of Bread. For the Transubstantiation which these man would have us believe, is not an annihilation of the Bread, and a substitution of the Body of Christ in the stead thereof, but a real conversion of the one into the other: such as they themselves would have esteemed to be a bringing forth of Christ, and a kind of Generation of him. For, to omit the wild conceits of Postellus in his book De Nativitate Mediatoris ultimâ: this is the doctrine of their graver Divines (as Cornelius à Lapide the jesuit doth acknowledge in his Roman Lectures) that h Per verba consecrationis verè & realiter uti transsubstantiatur panis, ita producitur & quasi generatur Christus in altari, adeò potenter & effis caciter, ut si Christus nec dum esset incarnatus▪ per haec verba Hoc est corpus meum, incarnaretur, corpusque humanum assumeret: ut graves Theologi docent. Cornelius Cornelij à Lapide, Commentar. in Esai. 7.14. by the words of consecration truly and really as the bread is transsubstantiated, so Christ is produced and as it were generated upon the Altar, in such a powerful and effectual manner; that, if Christ as yet had not been incarnate, by these words [Hoc est corpus meum] he should be incarnated, and assume an humane body. And doth not this new Divinity, think you, shrewdly threaten the ancient foundation of the Catholic belief of the Incarnation? Yet such as in the days of our forefathers opposed the Popish doctrine of Transubstantiation, could allege for themselves, i Confitentur alii, quòd fides sua, quâ astruunt quòd panis & vinum remanent post consecrationem in naturis suis, adhuc servatur laicis, & antiquitùs servabatur. Io. Tissington, in Confession cont. Io. Wicliff. quam MS. habeo. that the faith which they maintained, was then preserved among the laity, and so had anciently been preserved. And of mine own knowledge I can testify, that when I have dealt with some of the common people that would be counted members of the Roman Church, and demanded of them what they thought of that which I knew to be the common Tenet of their Doctors in this point: they not only rejected it with indignation, but wondered also that I should imagine any of their side to be so foolish, as to give credit to such a senseless thing. Neither may we account it to have been a small blessing of God unto our ancestors, who lived in that kingdom of darkness, that the Ignorance wherein they were bred, freed them from the understanding of those things, which being known might prove so prejudicial to their soul's health. k Sunt enim quaedam, quae nescire, quam scire, sit melius. Aug. Enchirid. ad Laurent. cap. 17. For there be some things, which it is better for a man to be ignorant of, than to know: and the l Rev. 2.24. not knowing of those profundities, which are indeed the depths of Satan, is to those that have not the skill to dive into the bottom of such mysteries of iniquity, a good and an happy Ignorance. The ignorance of those principles of the Catholic faith, that are absolutely necessary to salvation, is as dangerous a gulf on the other side: but the light of those common truths of Christianity was so great, and so firmly fixed in the minds of those that professed the name of Christ, that it was not possible for the power of darkness to extinguish it, nor the gates of Hell to prevail against it. Nay, the very solemn days, which by the ancient institution of the Church were celebrated for the commemoration of the Blessed Trinity, the Nativity, Passion, Resurrection, and Ascension of our Saviour Christ, did so preserve the memory of these things among the common people; that by the m in Sylvest. in Summâ, verb. Fides. §. 6. ex Thom. in 2 a 2 ae, quaest. 2. art. 7. Popish Doctors themselves, it is made an argument of gross and supine Ignorance, that any should not have explicit knowledge of those mysteries of Christ, which were thus publicly solemnised in the Church. And (which is the principal point of all) the ordinary instruction appointed to be given unto men upon their deathbeds, was: n See my Treatise De Christianarum Ecclesiarum successione & statu, cap. 7 §. 21.22. and the Answer to the jesuit, pag. 514.515. that they should look to come to glory, not by their own merits, but by the virtue and merit of the passion of our Lord jesus Christ; that they should place their whole confidence in his death only, and in no other thing; and that they should interpose his death betwixt God and their sins, betwixt them and God's anger. So that where these things did thus concur in any (as we doubt not but they did in many thousands), the knowledge of the common principles of the faith, the ignorance of such main errors as did endanger the foundation, a godly life, and a faithful death: there we have no cause to make any question, but that God had fitted a subject for his mercy to work upon. And yet in saying thus, we do nothing less than say that such as these were Papists, either in their life or in their death: members of the Roman Church perhaps they were, but such as by God's goodness were preserved from the mortality of Popery that reigned there. For Popery itself is nothing else but the botch or the plague of that Church: which hazardeth the souls of those it seizeth upon, as much as any infection can do the body. And therefore if any one will needs be so foolhardy as to take up his lodging in such a Pest-house, after warning given of the present danger; we in our charity may well say, Lord have mercy upon him: but he, in the mean time, hath great cause to fear, that God in his justice will inflict that judgement upon him, which o 2 Thess. 2.12. in this case he hath threatened against such as will not believe the truth, but take pleasure in unrighteousness. And so much may suffice for that question. The second question, so rise in the mouths of our Adversaries, is: Where was your Church before Luther? Whereunto an answer may be returned from the grounds of the solution of the former question: that our Church was even there where now it is. In all places of the world, where the ancient foundations were retained, and those common principles of faith, upon the profession whereof men have ever been wont to be admitted, by Baptism, into the Church of Christ: there we doubt not but our Lord had his subjects, and we our fellow-servants. For we bring-in no new Faith, nor no new Church. That which in the time of the ancient Fathers p In ipsâ Catholicâ Ecclesiâ magnoperè curandum est, utid teneamus quod ubique, quod semper, quod ab omnibus creditum est: hoc est etenim verè propriéque Catholicum▪ Vincent. Lirin cont. haeres. cap. 3. was accounted to be truly and properly Catholic, namely, that which was believed every where, always, and by all: that in the succeeding ages hath evermore been preserved, and is at this day entirely professed in our Church. And it is well observed by a learned man, who hath written a full discourse of this argument; that q Quicquid vel molitus sit vel moliturus sit mendacii Pater, non tamen vel effecisse hactenús vel effecturum posthàc, ut haec doctrina catholica, omnium Christianorum consensu, semper & ubique rata, aboleatur: quin potiûs, illam in densissimâ maximè involutarum perturbationum caligme victricem extitisse, & in animis & in aperta confessione Christianorum omnium, in suis fundamentis nullo modo labefactatam. In illâ quoque veritate unam illam Ecclesiam fuisse conservatam in mediis saevissimae hyemis tempestatibus, vel densissimis tenebris suorum interluniorum. joh. Serranus, in Apparat ad fidem Cathol. edit Paris. an. 1607. pag. 172. whatsoever the Father of lies either hath attempted or shall attempt, yet neither hath he hitherto effected, nor shall ever bring it to pass hereafter, that this Catholic doctrine, ratified by the common consent of Christians always and every where, should be abolished; but that in the thickest mist rather of the most perplexed troubles, it still obtained victory, both in the minds and in the open confession of all Christians, no ways overturned in the foundation thereof: and that in this verity that one Church of Christ was preserved in the midst of the tempests of the most cruel winter, or in the thickest darkness of her wanings. Thus if at this day we should take a survey of the several professions of Christianity, that have any large spread in any part of the world (as of the Religion of the Roman and the Reformed Churches in our Quarters, of the Egyptians and Aethiopians in the South, of the Grecians and other Christians in the Eastern parts), and should put-by the points wherein they did differ one from another, and gather into one body the rest of the Articles wherein they all did generally agree: we should find, that in those propositions which without all controversy are universally received in the whole Christian world, so much truth is contained, as, being joined with holy obedience, may be sufficient to bring a man unto everlasting salvation. Neither have we cause to doubt, but that r Gal. 6.16. as many as do walk according to this rule (neither overthrowing that which they have builded by superinducing any damnable heresies thereupon, nor otherwise vitiating their holy faith with a lewd and wicked conversation) peace shall be upon them, and mercy, and upon the Israel of GOD. Now these common principles of the Christian faith, which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or things generally believed of all, as they have s Vniversitatem, antiquitatem, consensionem. Vincent. Lirin▪ 〈…〉 hae●es. 〈…〉 Universality, and Antiquity, and Consent concurring with them (which by Vincentius his rule, are the special characters of that which is truly and properly Catholic: so for their Duration we are sure that they have still held out, and been kept as the Seminary of the Catholic Church in the darkest and difficultest times that ever have been: where if the Lord of Hosts had not in his mercy reserved this seed unto us, we should long since t Esay. 1.9. have been as Sodom, and should have been like unto Gomorrah. It cannot be denied indeed, that Satan and his instruments have used their utmost endeavour, either to hide this light from men's eyes, by keeping them in gross ignorance, or to deprave it by bringing-in pernicious heresies; and that in these latter ages they have much prevailed both ways, aswell in the West and North, as in the East and South. Yet far be it, for all this, from any man to think, that u Rom. 11.2.5. God should so cast away his people, that in those times there should not be left a remnant according to the election of grace. The Christian Church was never brought unto a lower ebb, than was the jewish Synagogue in the days of our Saviour Christ; when x Luk. 11.52. the Interpreters of the Law had taken away the key of knowledge: and that little knowledge that remained, was miserably corrupted, not only with the leaven of the Pharisees, but also with the damnable heresy of the Sadduces. And yet a man at that time might have seen the true servants of GOD standing together with these men in the selfsame Temple: which might well be accounted, as the House of the Saints in regard of the one, so a Den of thiefs in respect of the other. When the pestilent heresy of the Arrians had polluted the whole world; the people of Christ were not to be found among them only who made an open secession from that wicked company, but among those also who held external communion with them, and lived under their Ministry. Where they so learned the other truths of GOD from them, that they were yet ignorant of their main error; God in his providence so ordering matters, that (as it is noted by S. y Et hujus q●●dem usque adhuc impietatis occasio per fraudem perficitur; ut jam sub Antichristi Sacerdotibus Christi populus non occidat. Hilar contr. Auxentium. Hilary) the people of Christ should not perish under the Priests of Antichrist. If you demand then, Where was God's Temple all this while? the answer is at hand: There where Antichrist sat. Where was Christ's people? Even under Antichrists Priests: and yet this is no justification at all, either of Antichrist, or of his Priests; but a manifestation of God's great power, who is able to uphold his Church even there z Revel. 2.13. where Satan's throne is. Babylon was an infectious place, and the infection thereof was mortal: and yet God had his people there, whom he preserved from the mortality of that infection. Else, how should he have said; a Rev. 18.4. Come out of her my people; that ye be not partakers of her sins, and that ye receive not of her plagues. If the place had not been infectious, he should not have needed to forewarn them of the danger wherein they stood of partaking in her sins; and if the infection had not been mortal, he would not have put them in mind of the plagues that were to follow: and if in the place thus mortally infected, God had not preserved a people alive unto himself, he could not have said; Come out of her my people. The enemy indeed had there sown his tares: but b Mat. 13.24, 25. sown them in the LORDS field, and among the LORDS wheat. And a field, we know, may so be c Infelix lolium, & steriles dominantur avenae. overgrown with such evil weeds as these; that at the first sight a man would hardly think, that any corn were there at all: even as in the barn itself, the d Grana cum coeperint tríturari interpaleam, se non jam tangunt, & quasi non se noverunt, quia intercedit medio palea. Et quicunque longiùs attendit aream, paleam solumn▪ odò putat: nisi diligentiùs intueatur, nisi manum porrigat, nisi spiritu oris, id est, flatu purgante di●●ernat; difficilè pervenit ad discretionem granorum. Serm. 228. de Tempore, tomo. 10. Oper. Augustini. mixture of the chaff with the wheat is sometime such, as afar off a man would imagine that he did see but a heap of chaff, and nothing else. Those worthy husbandmen that in these last 600. years have taken pains in plucking up those pernicious weeds out of the LORDS field, and severing the chaff from his grain; cannot be rightly said in doing this, either to have brought in another field, or to have changed the ancient grain. The field is the same, but weeded now, unweeded then: the grain the same, but winnowed now, unwinnowed then. We preach no new faith, but the same Catholic faith that ever hath been preached: neither was it any part of our meaning to begin a new Church in these latter days of the world, but to reform the old. A tree that hath the luxurious branches lopped off, and the noxious things that cleave unto it taken away; is not by this pruning and purging of it made another tree than it was before: neither is the Church reform in our days, another Church than that which was deformed in the days of our forefathers; though it hath no agreement, for all that, with Popery, which is the Pestilence that walked in those times of darkness, and the destruction that now wasteth at noon day. And thus have I finished that which I had to speak, concerning the unity of the faith: for the further explication whereof, the Apostle addeth. [and of the knowledge of the Son of God.] Wherein we may observe both the Nature of this Grace, and the Object of it. For the former, we see that Faith is here described unto us by Knowledge: to show unto us, that Knowledge is a thing that is necessarily required in true believing; Whereof this may be an argument sufficient: that in matters of faith the Scripture doth use indifferently the terms of knowing and believing. So job 19.25. I know that my Redeemer liveth. joh. 17.3. This is life eternal, that they know thee the only true God, and jesus Christ whom thou hast sent. Esai. 53.11. By his knowledge shall my righteous servant justify many. As therefore in the fundamental truths of Christian Religion unity of faith is required among all those that belong to the Catholic Church: so in those main grounds likewise there is unity of knowledge generally required among all that profess the name of Christ. For some things there be, the knowledge whereof is absolutely necessary, e Necessarium necessitate medii appellant Theologi illud, quod ex lege ordinariâ Dei, sic ad salutem necessarium est, ut quicunque etiam ob ignorantiam invincibilem, vel quacunque aliâ de caussâ id non fuerit assecutus, is nequeat etiam consequi salutem Greg. de Valentiâ, tom. 3. commentar. Theolog. quaest. 2. punct. 2. col. 299. Illa quae sunt necessaria necessitate finis, si desint, nobis etiam sine culpâ nostra, non excusabunt nos ab aeternâ morte; quamvis non fuerit in nostrâ potestate illa assequi. Quemadmodum etiamsi non sit nisi unicum remedium, ut aliquis fugiat mortem corporalem, & tale remedium ignoretur & ab infirmo & medico; sine dnbio peribit homo ille. Dom. Bannes, in 2 am 2 ae, quaest. 2. art. 8. col. 348. necessitate medij vel finis (as the Schoolmen speak:) without which no man may expect, by God's ordinary law, to attain unto the end of his faith, the salvation of his soul. And in these a man may lose himself, not by Heresy only, which is a flat denying; but by Ignorance also, which is a bore not knowing of them: these things being acknowledged to be so necessary, that although it lay not in our power to attain thereunto, yet this invincible Ignorance should not excuse us from everlasting death. Even as if there were one only remedy, whereby a sick man could be recovered, and freed from corporal death: suppose the patient and the Physician both were ignorant of it, the man must perish, as well not knowing it, as if being brought unto him, he had refused it. And therefore in this case it is resolved, that f Sicut ad legis Christi habitualem fidem omnis vitiator obligatur sine ullâ exceptione; sic ab ejus actuali fide nullus excusatur nisi solâ incapacitate, etc. Parvulos autem & furiosos, caeterísque passionibus ment captos, seu aliâ naturali impossibilitate prohibitos, incapaces voco: etsi non simpliciter, tamen secundùm quid; sc. dumb his defectibus laborant. Petr. de Alliaco. in quaestione Vesperiarum. from the explicit faith, & actual knowledge of these things, nothing can excuse but only such an incapacity as is found in infants, naturals, and distracted persons: and that in all others which have the use of reason, although they want the means of instruction, this Ignorance is not only perilous, but also damnable. The danger then of this Ignorance being, by the confession of the most judicious Divines of both sides, acknowledged to be so great: the woeful estate of the poor Country wherein I live, is much to be lamented, where the people generally are suffered to perish for want of knowledge: the vulgar superstitions of Popery not doing them half that hurt, that the ignorance of those common principles of the faith doth, which all true Christians are bound to learn. The consideration whereof, hath sometime drawn me to treat with those of the opposite party, & to move them: that howsoever in other things we did differ one from another, yet we should join together in teaching those main points, the knowledge whereof was so necessary unto salvation, and of the truth whereof there was no controversy betwixt us. But what for the jealousies, which these distractions in matters of Religion have bred among us, & what for other respects, the motion took small effect: & so betwixt us both, the poor people are kept still in miserable ignorance, neither knowing the grounds of the one religion nor of the other. Here the case (God be thanked) is far otherwise: where your Majesty's care can never be sufficiently commended, in taking order, that the chief heads of the Catechism should, in the ordinary ministry, be diligently propounded and explained unto the people throughout the land. Which I wish were as duly executed every where, as it was piously by You intended. Great Scholars possibly may think, that it standeth not so well with their credit, to stoop thus low, and to spend so much of their time in teaching these rudiments and first principles of the doctrine of Christ. But they should consider, that the laying of the foundation skilfully, as it is the matter of greatest importance in the whole building, so is it the very masterpiece of the wisest builder g 1 Cor. 3.10. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation: saith the great Apostle. And let the learnedest of us all try it whenever we please; we shall find, that to lay this groundwork rightly, (that is, to apply ourselves unto the capacity of the common Auditory, and to make an Ignorant man to understand these mysteries in some good measure) will put us to the trial of our skill, and trouble us a great deal more, than if we were to discuss a controversy, or handle a subtle point of learning in the Schools. Yet h Ephes. 4.11. Christ did give as well his Apostles, and Prophets, and Evangelists, as his ordinary Pastors and Teachers, to bring us all, both learned and unlearned, unto the unity of this faith and knowledge: and the neglecting of this, is the frustrating of the whole work of the Ministry▪ For let us preach never so many Sermons unto the people, our labour is but lost, as long as the foundation is unlaid, and the first principles untaught, upon which all other doctrine must be builded. He therefore that will i 2 Tim. 2.15 study to show himself approved unto God, a workman that needeth not to be ashamed, dividing the word of God aright; must have a special care to plant this Kingdom both in the minds and in the hearts of them that hear him. I say, in the hearts aswell as in the minds: because we may not content ourselves with a bare Theorical knowledge, which is an information only of the Understanding, and goeth no further than the brain; but we must labour to attain unto a further degree both of Experimental and of Practical Knowledge, in the things that we have learned. A young man may talk much of the troubles of the world, and a Scholar in the University may show a great deal of wit in making a large declamation upon that argument: but when the same men have afterwards been beaten in the world, they will confess that they spoke before they knew not what, and count their former apprehension of these things to be but mere Ignorance, in respect of that new learning which now they have bought by dear experience. The tree in Paradise, of which our first parents were forbidden to eat, was called k Gen 2.9.17. the tree of knowledge of good and evil: because it signified unto them, that as now while they stood upon terms of obedience with their Creator, they knew nothing but good; so at what time soever they did transgress his commandment, they should begin to know evil also, whereof before they had no knowledge, not but that they had an intellectual knowledge of it before (for he that knoweth good, cannot be ignorant of that which is contrary unto it; Rectum being always index sui & obliqui:) but that till than they never had felt any evil, they never had any experimental knowledge of it. So our Apostle in this Epistle boweth his knees unto the Father of our Lord jesus Christ, that he would grant unto these Ephesians, l Ephe. 3.19. to know the love of Christ which passeth knowledge: showing, that there is a further degree of knowledge in this kind, that may be felt by the heart, though not comprehended by the brain: and in the Epistle to the Philippians, m Phil. 3.8. he counteth all things but loss for the excellent knowledge sake of Christ jesus his Lord. Meaning hereby a knowledge grounded upon deep experience of the virtue of Christ's death and resurrection, in his own soul: as he expoundeth it himself, in the words following. n Ibid. vers. 10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, and be made conformable unto his death. There is an Experimental knowledge then to be looked after, beside the Mental: and so is there a Practical knowledge likewise, as well as an Intellectual. When Christ is said to have known no sin: we cannot understand this of Intellectual knowledge (for had he not thus known sin, he could not have reproved it as he did) but of Practical. So that, o 2 Cor. 5.21. He knew no sin, in S. Paul; must be conceived to be the very same with, p 1 Pet. 2.22. He did no sin, in S. Peter. In the first to the Romans, they that q Rom. 1.21. knew God, because they glorified him not as God, are therefore said, r Ibid. vers. 18. not to have God in their knowledge. God made his ways and his laws known to the children of Israel in the desert; and yet he s Psal. 95.10. Heb. 3.10. said of them: It is a people that do err in their heart, and they have not known my ways. For there is an error in the heart, as well as in the brain: and a kind of ignorance arising from the will, as well as from the mind. And therefore in the Epistle to the Hebrews, t Heb 9.7. compared with Leu. 16.16.17. all sins are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignorances, and u Heb. 5.2. Aristot. Ethic. lib. 3. cap 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignorant and erring persons: because how ever in the general the understanding may be informed rightly, yet when particular actions come to be resolved upon, men's perverse wills and inordinate affections cloud their minds, and lead them out of the way. That therefore is to be accounted sound Knowledge, which sinketh from the brain into the heart, and from thence breaketh forth into action: (setting head, heart, hand, and all a-work:) and so much only must thou reckon thyself to know in Christianity, as thou art able to make use of in practice. For as Saint james saith of faith; x jam. 2.18. Show me thy faith by thy works: so doth he in like manner of knowledge. y jam. 3.13. Who is a wise man, and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom: and S. john much to the same purpose. z 1 joh. 2.3.4. Hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. He speaketh there of jesus Christ the righteous: the Son of God, who is here in my text likewise made the Object of this Knowledge. a Mat. 16.16.18. Thou art Christ the Son of the living God: is by Christ himself made the rock upon which the whole Church is builded, And, b 1 Cor. 3.11. Other foundation (saith S. Paul) can no man lay, than that is laid, which is jesus Christ. c Vid. Aug. lib. de fide & oper. ●. 9. Not that we should think, that there were no other fundamental doctrine to be acknowledged but this alone (for the articles of the Holy Ghost, forgiveness of sins, resurrection of the dead, eternal judgement, and such like other, have their place also in the d Heb. 6.1.2. foundation) but because this is the most special object of faith, and the primary foundation of all the other. For first, as God is made the coaequate object of the whole body of Divinity, notwithstanding it treateth also of men and Angels, Heaven and Hell, Sin and Obedience, and sundry other particulars; because all these are brought to God reductively, if not as explications of his Nature, yet of his Works and Kingdom: so likewise may Christ be made the primary head of all other fundamental articles, because they have all reference unto him; being such as concern either his Father, or his Spirit, or his Incarnation, or his Office of Mediation, or his Church, or the special Benefits which he hath purchased for it. Secondly, howsoever this faith and knowledge, being taken in their larger extent, have for their full object whatever is revealed in the Word of God: yet as they build us upon the foundation, as they incorporate us into the mystical body, as they are the means of our justification and life, they look upon the Son of God, and him only. The holy Scriptures (within the bounds whereof the utmost extent of all our faith and knowledge must be contained) are able to make us wise unto salvation; but yet through faith which is in Christ jesus (2 Tim. 3.15. So, by his knowledge (or the knowledge of himself) shall my righteous servant justify many: saith the Father of the Son, Esay 53.11. And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me: saith the Apostle, Gal. 2.20. The children of Israel in the wilderness, being stung with fiery Serpents, were directed, for their recovery, to look upon the brazen Serpent: which was a figure of e joh. 3.14.15 the Son of man, lifted up upon the Cross; that whosoever did believe in him, might not perish, but have eternal life. Now as the Israelites with the same eyes, and with the same visive faculty, wherewith they beheld the sands and the mountains in the desert, did look upon the brazen Serpent also; but were cured by fastening their sight upon that alone, and not by looking upon any other object: so by the same faith and knowledge whereby we are justified, f Heb. 11.3. we understand that the world was framed by the word of God, and believe all other truths revealed; and yet fides quâ iustificans, faith as it doth justify us, doth not look upon these, but fixeth itself solely upon the Son of God, not knowing any thing here but jesus Christ and him crucified And thus hath our Saviour a special and peculiar place in that larger foundation: according to that of the Apostle, Ephes. 2.20. Ye are built upon the foundation of the Apostles and Prophets, g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of which (for so his words in the Original may well bear it) jesus Christ is the chief cornerstone. It followeth now, that we should proceed from the foundation to the structure: and so h Heb. 6.1. leaving the principles of the doctrine of Christ, go on unto perfection [unto a perfect man, unto the measure of the stature of the fullness of Christ]: There is a time wherein Christ is but begun, and as it were a-breeding in us. Gal. 4.19. My little children, of whom I travel in birth again until Christ be form in you. After that he hath been form in our hearts, he is at first but as a babe there; yet resteth not at that stay: but as in his natural body he i Luk. 2. ●2. increased in stature, so in every part of his mystical body he hath set for himself a certain measure of stature, and a fullness of growth; which being attained unto, a Christian is thereby made a perfect man. And for this end also doth the Apostle here show that the Ministry was instituted, k Eph. 4.14, 15. that we henceforth should be no more children (as it is in the words immediately following my Text), but that we might grow up into him in all things, which is the head, even Christ. For the perfection which the Apostle here speaketh of, is not to be taken absolutely, (as if any absolute perfection could be found among m●n in this life) but in comparison with childhood; As the opposition is more clearly made by him, in 1. Corinth. 14.20. Brethren, be not children, in understanding, howbeit in malice be you children, but in understanding be perfect, that is to say, of man's estate. And, Heb. 5.13.14. Every one that useth milk, is unskilful in the word of righteousness; for he is a babe: but strong meat belongeth to them that are perfect, that is, that are of full age; as our Interpreters have rightly rendered it. Now as there is great difference among men in their natural growth, so is there no less variety among them also in respect of their spiritual stature: there being several degrees of this imperfect kind of perfection here spoken of; which, according to the diversity of times, places, and persons, may admit a greater or a lesser measure. For we may not think that the same measure of knowledge (for example) is sufficient for a learned man and an unlearned; for a Pastor, and for an ordinary Christian; for those that lived in the time of darkness, and them that enjoy the light of the Gospel; for them that have the means, and them that want it. But, according to the measure of the gift of God, we must know notwithstanding that it is required generally of all men; that they grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. (2. Pet. 2.18.) not in knowledge only, but in grace: even l Ephes. 4.15. grow up into him in ALL things, which is the head; as our Apostle here admonisheth us. We must proceed from faith to faith, (Rom. 1.17.) that is, from one measure and degree of it unto another: and this being the root, and other graces as it were the branches, if it grow apace, other graces also must hasten, and ripen, and grow proportionably with it: else thou mayest justly suspect, that thy growth is not sound, and answerable to that which the Apostle showeth to be in the mystical body of Christ; which m Ephes. 4.16 according to the effectual working in the measure of EVERY part, maketh increase of the body, unto the edifying of itself in love. The time will not permit me to proceed any further: and therefore here I end. n Heb. 13.20.21. Now the God of peace, that brought again from the dead our Lord jesus, that great Shepherd of the Sheep, through the blood of his everlasting Covenant, make you perfect in every good work to do his will; working in you that which is wellpleasing in his sight, through jesus Christ: to whom be glory for ever and ever. Amen. FINIS.