R. Baxter's sence of the subscribed articles of religion Baxter, Richard, 1615-1691. 1689 Approx. 17 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A27037 Wing B1407 ESTC R15129 12720278 ocm 12720278 66284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27037) Transcribed from: (Early English Books Online ; image set 66284) Images scanned from microfilm: (Early English books, 1641-1700 ; 973:10) R. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England. -- Thirty-nine Articles. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion R. BAXTER'S Sence of the Subscribed ARTICLES OF RELIGION . I Take not this Form of Words called , The Articles of the Church of England , to be essential to the said Church ; nor any thing in them to be essential to the Christian Religion , which was not so from its beginning , and in the first Ages of Christianity , yea and in every following Age : nor do I take such Form or Matter to be instead of the Scripture and the ancient Creeds , a necessary Rule of Divine Faith , or necessary to the Being of Ministry , Membership , and Communion in the Church of England : But that they were , subordinate to the Scriptures and the said Creeds , a laudable Profession of this Church at the Reformation , that they misexpounded not the Divine Rule by any Heresie , thereby to promote our Communion with other Reformed Churches , and to guide Novices at home in the Exposition of the said Rule : Far be it from us to be of a Religion and Church which is no older than the said Articles or Common Prayer . But holding , with excellent Augustine , that Contra Rationem nemo sobrius , & contra Scripturam nemo Christianus , so also that , Contra Ecclesiam nemo pacificus ; ( the Church still being supposed to be for Reason and Scripture , sober and Christian ) and wishing that God's own Word were taken for the sufficient Terms of our Consent and Concord in order to Union and Communion , and knowing that the Ambiguity of words , and our common imperfection in the Art of Speaking , do leave an uncertainty in the sence of most humane Writings till explained , and yet supposing that the Authors of these Articles meant them Orthodoxly , that I may not seem needlesly scrupulous , I subscribe them , and that I may not be unconscionably rash in subscribing , I here tell all whom it may concern , how I understand the words which I subscribe . Art. 2. A Sacrifice for all the sin of man , Original and Actual . ] Tho' [ Omnibus ] be also in the Latine , [ All ] is left out in K. James his Edition . I suppose they meant not [ for any mans final predominant Impenitence , Infidelity , Atheism or Vnholiness ; ] but for all sorts of sin , on condition of Faith and Repentance , actually pardoning them to penitent Believers . Art. 3. He went down into Hell ] That is , into Hades , the state of separated Souls : Of which see Archbishop Vsher's Answer to the Jesuits . Art. 4 Took again his Body with flesh and bones , and all things appertaining to the perfection of mans Nature , wherewith he ascended into Heaven , and there sitteth , &c. ] That is , He sitteth in Heaven with the same Body Glorified , which was flesh and bones on Earth , and catechrestically is by some so called now it is a celestial , incorruptible , spiritual , glorious Body ; but indeed is not now the same thing which we call formally Flesh , Bones , or Blood , nor will admit of the same Definition . For , 1. The Scripture saith plainly , That Flesh and Blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. There is a natural Body , and there is a spiritual Body , vers . 43 , 44. The Context sheweth that it is not moral sinful corruption that is called Flesh and Blood here , but that natural corruptibility which Flesh and Blood hath . See Hammond on the Text. Christ's Body will not be worse than ours ( but ours made like to his , Phil. 3. 20. ) But ours shall not be flesh , blood , and bones . 2. When there is not the same Form or Definition , there is not to be the same proper formal Denomination : But no sober Philosopher or Physician ever gave such a Definition of Flesh , Blood , or Bones as will truly agree with Christ's glorified Body : The name therefore can be but equivocal . 3. There is a Symmetry in God's Works , Christ being in his Glorified Humanity advanced above Angels in Power , is not below them in natural Perfection : His spiritual celestial Body is congruous to his Soul ; and all the Angels obey and worship him . When we are the Children of the Resurrection , we shall be equal to the Angels , and neither marry nor die : and so not have bodies of mortal constitution . I dare not say that the Sun or Light is a more Glorious body than Christ's ; nor encourage those Disputers that ask how many foot long and broad his body is , or the place that containeth it . 4. I dare not incur the guilt of contradicting two General Councils in a matter of Faith , when they anathematize the Dissenters , and agree therein , tho' disagreeing in other things , and pleading the Tradition of the Fathers , and the Scripture . The seventh General Council at C. P. under Const . Copion . condemning Image-Worship , saith , ( as Binnius translateth it ) pag. 378. Defin. 7. Siquis non confessus fuerit Dominum nostrum Jesum Christum post assumptionem animatae rationalis & intellectualis carnis , simul sedere cum Deo & Patre , atque ita quoque rursus venturum cum Paterna Majestate , judicaturum vivos & mortuos , non amplius quidem Carnem , neque , Incorporeum tamen , ut videatur ab iis à quibus compunctus est , & maneat Deus extra crassitudinem carnis , Anathema . To which saith the second Nicene ( their Adversaries ) by Epiphanius , Huc usque rectè sentiunt & Patrum traditionibus consentientiae dicunt . ] 5. The long Church-Divisions , which have for 1300 years followed the rash Determinations about some dark invisible things , maketh me more inclined to suspend , than rashly to affirm , in doubtful cases , especially about God , and Jesus Christ . 6. It is not the perfection of Glorified Humanity to be flesh and bones . 7. I cannot say , that Earth ( as flesh and bones are ) dwells in Aethereal Regions . Art. 6. Holy Scripture containeth all things necessary to Salvation ] I consent : Therefore if the Ministry , Sacraments , and Church-Communion be necessary to Salvation , the Scripture containeth all necessary to them Ibid. In the name of the holy Scriptures we understand those Canonical Books of the Old and New Testament , of whose Authority was never any doubt in the Church . ] Expos . Not excluding the Epistle to the Hebrews ; James ; 2 Pet. Jude ; 2 & 3 John ; Revelation , which divers Churches long doubted of . Art. 7. [ The Civil precepts thereof the Law given from God by Moses ) ought not of necessity to be received in any Common-wealth . ] Expos . Civilia sunt praecepta quae dantur ad regendas civitates ( seu societates civiles ) God's Laws are the Supreme Civil Laws : Man's Laws are but by-Laws ( such as Corporations make under the Laws of the Land ) about things mutable , left undetermined by God , and subordinate to his Laws . God hath two sorts of Civil Laws : First , such as are universal or common to all Christian Nations at least : As , That there shall be Rulers and Subjects ; That Rulers obey and promote the Laws of God and the Kingdom of Chrst , and do nothing against them ; That they seek the common Good , and rule in Righteousness , and be a Terrour to evil Works , and encourage Piety and Vertue and Peace ; That they restrain Blasphemy , Perjury , Prophaneness , Murder , Adultery , Theft , false Witness , and false Judging , &c. These Civil Laws bind all Nations , as the Law of Nature ; and all Christian Nations , as the Law of Christ : But not as the Laws of Moses promulgate to the Jews . 2. But there are also particular Civil Laws that were proper to the Jews Commonwealth in specie : I suppose the Article meaneth these , and includeth the former in the word [ Moral Laws ] though indeed they be the most eminent Civil Laws . Art. 8. The three Creeds , viz. Nice Creed , Athanasius Creed , and that commonly called the Apostles Creed , ought throughly to be received and believed ( omino . ] Ex●●● . 1. Rightly understood ; viz. 1. That by [ God of God very God of very God ] be not meant two G●ds : 2. Nor the damnatory Clauses taken for part of Athanasius Creed , ( though they be part of the Liturgy assented and consented to . ) Art. 9. This infection of Nature doth remain even in them that are regenerate . Expos . That is , in a mortified , subdued degree , but not predominant , or unpardoned . Art. 10. We have no power ( nihil valemus [ viz. Our natural Powers or Faculties are not sufficient without Grace . Art. 11. We are accounted righteous before God only for the Merit of our Lord and Saviour Iesus Christ , and not for our own works or deservings : wherefore that we are justified by Faith only , is a most wholesom Doctrine , &c. ] Expos . Tho' he that doth righteousness is righteous , and the Scripture throughout and frequently mentioneth an inherent personal Righteousness necessary to Salvation , yet this is no Universal Righteousness , nor such as will justifie us according to the Law of Innocency or Works ; but is meerly subordinate to the Merit and Efficacy of the Sacrifice and Righteousness of Christ , which only meriteth for us as a Price , out Faith being only the requisite ( yet given ) moral qualification for the reception of the free gift of Pardon , Justification and Adoption , and hath not the least part of the Office or Honour of Christ ; yet are Christ's words true , That by mens words they shall be justified or condemned : And all men shall be judged according to their works : And James truly saith , that by works a men is justified , and not by faith only : Not by works of perfection or of Moses Law , nor any that as a price or commutation do make the reward to be of Debt , and not of Grace ; but by a practical Faith or Christianity : such Acts as Faith it self is , and prove our Belief to be such as Christ hath promised Justification and Salvation to ; such as by justifying Belief to be sincere , do justifie the person against the Charge of Infidelity , Hypocrisie , Impenitence and Ungodliness , Christianity is that Faith which Paul opposeth to Works . Art. 12. Good works spring out necessarily of a true and lively Faith , insomuch that by them a lively Faith may as evidently be known as a tree discerned by the fruit . Expos . 1. It is a Hypothetical necessity , that is here meant , consistent with freedom . 2. And a Truth of Evidence , and not an equal degree . Art. 13. Works done before the Grace of Christ and the Inspiration of the Spirit , are not pleasant to God ; forasmuch as they spring not of Faith in Jesus Christ : neither do they make man meet to receive Grace , or as the Schools say , deserve Grace of Congruity , yea rather they have the nature of sin . Expos 1. No good is done before all common Grace . 2. Preparatory Grace usually goeth before special Grace ; and those that resist it , are farther from the Kingdom of God , than they that have it . And to him that hath ( by improvement ) shall be given : And in every nation , he that feareth God , and worketh righteousness , is accepted of him . Believing that God is , and that he is the rewarder of them that diligently seek him , is better than nothing , and than meer sin . Art. 14. Voluntary Works , besides , over and above God's Commandments , which they call Works of Supererogation , cannot be taught without arrogancy and iniquity . Expos . I suppose they meant not that voluntary Canons , Impositions , Oaths , and Church-Offices are so bad . Art. 16. Expos . I suppose this Article meaneth only the unpardoned Sin against the H. Ghost , and of a total departure from common Grace , and some degree of Habit and Act from special Grace ; but determineth not the Controversie , whether any totally and finally fall from such an unconfirmed Grace as else would save . Art. 18 They are to be had Accursed that presume to say , that every man shall be saved by the Law or Sect which he professeth , so that he be diligent to frame his life according to that Law and the Light of Nature . For holy Scripture doth set out to us only the Name of Iesus Christ whereby men must be saved . ] Expos . Some Sects contradict the Light of Nature : They worship Devils , and offer their Children in Sacrifice to them , and murder the just : This will save none . But if the meaning be to curse all that hope that some are saved , who never heard of the Name of Christ , and that his Spirit and Grace go farther than the knowledge of his Name , I will not curse such . All were not accursed that hoped well of Socrates , Antonine , Alexander Severus , Cicero , Epittetus , Plutarch &c. There is no Name that is , no other Messiah to be saved by but Christ . But , 1. God judgeth men by no other Law , but that which they were under : And the Law of Grace made to fallen Mankind in Adam and Noah , was not repealed by the Jews peculiarity . 2. God had more People than the Jews and Proselytes of old . 3. The old Jews knew less of Christ than his Apostles before his Resurrection . 4. The Apostles then believed not his dying for our sins , his Resurrection , Ascension , heavenly Intercession , &c. 5. It 's no Christianity now that believeth not these . If I durst curse all the World who now believe no more than the old Jews and the Apostles then did , yet durst I not curse all Christians that hope better of them . Art. 23. Those we ought to judge lawfully called and sent , which be chosen and called to this work by men , who have publick Authority given them in the Congregation , to call and send Ministers into the Lord's Vineyard . ] Expos . Given them , that is , by Christ in his Scripture-Institution , and by those that Christ authoriseth under him . Art. 25. Sacraments be certain sure Witnesses and effectual Signs of Grace , and God's good Will , &c. ] Expos . They signifie what God offereth : They invest the true believing Receiver in the Right of Pardon , Adoption , and Salvation . They are morally operative Signs of exciting and increasing inherent Grace in Believers . Art. 26. [ Nor is the Effect of Christ's Ordinances taken away by their ( Ministers ) wickedness ] Expos . Sacraments are not void , because a bad man administred them ; but Prayer , and Preaching and Example are usually more effectual from able godly men , than from the ignorant and wicked . The blind man could say , God heareth not sinners ; but if any be a Worshipper of God , and do his Will , him he heareth . Psal 50. To the wicked saith God , What hast thou to do to take my Covenant into thy mouth , &c. It is a sin to prefer a bad man before a better . And it is dangerous to encourage men in daily sin , who usurp the Sacred Office of Bishops or Pastors , having neither the Qualifications essentially necessary thereto , nor that which is essentially necessary to a Call. The excepted Articles , and those that need no Exposition , I pass by . If I have hit on the true meaning , I subscribe my Assent : and I thank God that this National Church hath Doctrine so sound , and pity them that write , preach , or practise contrary to the Articles which they subscribe , and accuse them that refuse subscribing them ; and take them for Sinners , who take them not for their Pastors , because that their Wickedness nulleth not their Sacramental Administrations . FINIS . LONDON , Printed for Ben. Cox , next door to the Dog-Tavern in Ludgate-street . 1689.