pietie nor 2 secoÌ„dly with any Swenfeldian Enthusiast that vaunts of immediate revelations from the spirit of God a lying spirit may speake in the mouth of such Prophets Nor 3 with the Pope that Tarpeian oracle for I finde not warranted by Scripture anie infallibilitie in his iudgement seeing he maie erre Gerson in his Treatise An liceat a papâ apellare in causis fidei saith papam deuiabilem à fide esse Catharinus in his Comment vpon the 2 to the Galat. Nihil prohibet papam errare posse etiam in fide deficere etiamsi quidam nouitij Scriptores ausi sint opposituÌ„ defendere praeter communem sensum Doctorum Nor 4 with Councells for 1 they cannot be called so often as the Church may want decision for sence 2 they are oftentimes an assemblie of malignant persons against the godlie as the councell at Carmell against Elias and at Gilead against Micheas and at Trent against the Protestants howsoeuer Campian be hyperbolicall in its coÌ„mendation Bone Deus quae Gentium varietas qui delectus Episcoporum totius orbis qui regum Rerumpub splendor quae medulla Theologorum quae sanctitas quae lachrymae quae ieiunia qui flores Academici quae linguae quanta subtilitas quantus labor quam infinita lectio quantae virtutum studiorum diuitiae Augustum illud sacrarium impleuerunt * Quae gentium varietas qui delectus Episcoporum In al but 270. Bishops and of them out of Italy 187. and to make vp this rabble Olaus magnus was intituled Arch of Vpsala in Gothia and Robertus Venantius Arch of Armah in Ireland whence they neuer receiued peny of commodity * Qui regum Rerump splendor Yet Henry the second the French King next neighbor to Trent al the time of Iulius the third was not summoÌ„ned thither therevpoÌ„ protested by letters against the said Councel which letters being thus indorsed Sanctissimis atque in primis obseruandis in Christo patribus ConueÌ„tus Tridentini by reason of offence taken at the word Conuentus were like not to bee read in the Councel they fearing saith Amiot imployd in that businesse that the King did esteeme them all for Monkes * Quae Sanctitas Yet two Bishops were there taken in Adultrery and stabbed Illvr. * Qui flores Quos ego noÌ„ Synodi flores sed potiùs vrticas nominarem Humf. * Quae ieiunia There is nothing true in this Hyperbole but this for the Embassadors of Charles the 9 the French King Du Ferriers and Faber to the said Councell held the third time vnder Paul 4 began an expostulatory oration in these wordes Liceat P. S. nobis Oratoribus Regis Christianissimi ijsdem nunc verbis vobiscum agere quibus olim egerunt Iudaeorum Oratores cum Aggeo Malachia Zacharia postremis Prophetis alijs Dei Sacerdo tibus qui tum Hierosolymis conuenerunt Num Ieiunabimus stebimus quinto adhuc septimo mense The reason of this ExordiuÌ„ there followeth Centum quinquaginta anni sunt multo ampliùs ex quibus Reges Christiani petierunt à pontificibus Romanis Ecclesiasticae disciplinae iam tum labentis restitutioneÌ„ c. * Quantus labor To reforme nothing Queene Mother her selfe in a letter could coÌ„plaine that in 18 yeeres space nothing was there done in which time and lesse Rome Carthage in the second Punick warke did actions remarkable Nor 5 with Fathers for they are men and may and doe erre and againe they abrogate this authority from themselues for so St. Augustine Talis ego sum in scriptis aliorum quales ego esse volo intellectores meorum and how did S. Augustine read other Fathers writings hee will tell you himselfe Cypriani literas non vt Canonicas habeo sed considero ex Canonicis But with any of Gods children I say with any who hath the gift of Prophecy which gift is not of mans wisdome but of the holy Ghost and the holy Ghost we know is free and not tied to any condition of men did inspire Amos a heardsman in Tekoa Whom I would haue not vpon any Praetorian authority to command men to beleeue whatsoeuer he list as they in the Poet Quod volumus sanctuÌ„ est but to proue the Spirit and to examine Scripture by Scripture and to follow these rules following 1 To be acquainted with the words Phrases of Scripture 2 To humble himself in prayer vnto Almighty God vpon this hope Qui dedit vt quaeras addet vt invenias 3 To marke Antecedents Consequences 4 To obserue heedfully the occasion of the Text the maine scope circumstances thereof 5 To parallell like places Ipsa verba Euangelica secum portant expositiones suas Aug. 6 To haue alwaies before his eies for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of faith in the Articles of the Creede 7 To advise with more theÌ„ one single CoÌ„meÌ„tary and if the generall streame of Fathers run one way not easily to be swaied by any priuate â—eoterick opinion to the contrary The learned Zanchius hath said it for me Tollat Deus ex Ecclesiâ has Idololatrias nam colere homines eorum placita Idololatria est and yet mistake me not I haue heard a learned most iudicious Doctor say and I subscribe vnto him that he would not willingly giue the sence of any Scripture vntill he had advised with Caluin Of the Church 1 The authority thereof 2 The matter 3 The forme 4 The affections 5 The head 6 The Notes 1. I confesse that by this immortall seede of the word God hath begotteÌ„ him a Church So that the Scripture is the mother of the Church and the Church the daughter of the Scripture how preposterous then I wil not say blasphemous is the iudgmeÌ„t of the Church of Rome who set Hagar aboue Sara and the daughters foote in the necke of the mother and subiect the oracles of God to the censure of men avowing the authority of the Scriptures to be such and such onlie as the Church doth afford it yea more blasphemously that the Scripture without the censure and approbation of the Church is in it selfe no more and no more to be esteemed then Aesops fables know ye not ye VaticaÌ„ Rabsakes that blasphemers and all lyers shal haue their part in the lake which burneth with fire brimstone Yea they debase the authority of the Scripture so farre belowe the Church as that they say expresly Non omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccatum that every obliquity to the law of God is not a sinne and yet Andradius erecting himselfe vpon his Porting all buskin proclaimeth Quicquid à Praelatorum Ecclesiae ac maxime a Rom. pontificis iussu dissidet immane esse peccatum and againe maiori scelere inuolui eum qui pontificias quam qui diuinas leges perfregerit and they account none to be obedient sonnes to their Sea but such as wil say with Erasmus that although indeed hee did knowe
of Christ in the Gospell Etiam pater quia sic placuit tibi Non dicit qua ratione sic patri placuit sed tantuÌ„ gratias agit patri quod sic illi placuit Chrys Or to speake to the capacity of the ignorant but the alone absolute will of God ordeining and as I may so speake adiudging to distruction the wicked before they were presented vpon the stage of the world or had done either good or euil For hath the Potter power of a lump of clay to make a vessell to dishonour and shall not the Almighty Iehouah by his vnlimited and transcendent power ordaine vessells of wrath for the euill day and for destruction Seeing he is the Lord in the parable of Matthew who said An non licet mihi quod volo facere in meis Yet againe I confesse that God condemneth not into hel any man but for sinnes and trespases for I hold this to bee a true position in Diuinity that sinne is not the cause of reiection yet may be and indeed is the meritorious and impulsiue cause of damnatioÌ„ wherfore whosoeuer thou art that settest thy face against heauen and openest thy mouth in blasphemies against God lay thy hand vpon thy mouth and looke backe vnto the fall of Adam Looke vnto the Rocke whence yee are hewen and to the hole of the pit whence yee are digged Is 51.1 v. and consider what thou broughtest with thee from thy natiuity and from thy Fathers house Doe not censure God in thy blasphemous thoughts as if vpon lust only and not of deserued iustice he did award sentence of condemnation against thee and I could also wish that many men would be more sparing to scan this doctrine and chose rather to admire and magnifie then strictly to examine by the Canon of our reason the secret and hidden will of God saying with St Paul O the deepnesse both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out And with St Augustine Disputare vis mecum mîrare mecum exclama ô altitudo Ambo consentiamus in pauore ne in errore pereamus Concerning the second I beleeue that al meÌ„ being infected from Adams sinne not only with imputatiue guilt as Pighius would haue it but by naturall corruption also as St Paul avoucheth haue iust cause inhering and residing in theÌ„ at their birth for which they should bee reiected of God left weltering in their filthy blood to the contempt of their person yea to be sent into hell to haue their originall impiety expiated with brimstone but that God for the glory riches of his mercy being loath to wreak his fury in the general perditioÌ„ of al maÌ„kind not of foreseene either workes or faith but of his good pleasure and only meere mercy hath called some out of the cursed estate of all mankinde on whoÌ„ to bestow fauour the kingdome of his loue ordaining them in his secret counsell to be Citizens with the Angels of the heauenly Ierusalem and heires of blisse and coheires with Christ And doth call them at due time some at the third hower and some at the eleventh if not outwardly all by his word yet inwardly all by the hidden vertue and efficatious power of his holy spirit out of the power of darknes to be of the houshold of God in the bosome of the Church there to be consecrated by Baptisme nourished at the Lords table instructed by the word governed by his spirit even then he bestoweth vpon them his Beloved and with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth remission both of sinnes and punishment and all the benefits and merits not of his passion only but of his incarnation also and hath giueÌ„ vs the hand of faith to reach and apply them vnto our selues yea to owne possesse them as truely as if ours not by imputation only but originally and by inhaesion so that before God all the company of the faithfull are accounted as only one Numerical body with Christ Sicut corpus vnum et membra habet multa sic Christus 1. Cor. 11.12 where by Christus is ment Ecclesia Christi the Church of Christ head and body the vine and branches for the spirit of God by his sanctifying power by little and little doth worke away the old maÌ„ of our corruption doth put on vs a new creature making vs really partakers of the substaunce of the flesh yea of the whole person of Christ his proper ornaments and graces as righteousnes and sanctification The which great blessing of our every way vndeserued redemption wheÌ„ I seriouslie revolue with my selfe I cannot but breake forth into praise in the words of Zachary Blessed be the Lord God of Israell because he hath visited redeemed his people c. And to vse those words of admiratioÌ„ otherwise applied I coÌ„fesse in the book of Numbers According vnto this time it shall bee said of Iacob and Israel what hath God wrought Man having receiued these rich favours of God in his creation and redemption hath nothing charged vpon him for his tribute but only to shew a good faithfulnes to adorne his christian profession and to be carefull to shew forth good workes Wherefore I confesse vnto the glory of God that every one of Gods children which hath his sinnes washed away in the bloud of the Lamb Extra causam Iustificationis nemo potest bâ—na opera â—atis magnifice commendare Luth. hath it not left vnto him as Arbitrary but hath a necessity laid vpoÌ„ him to do good works and that in these respects following 1. In respect of God it being his will commandement that they should be done by such our obedience to testifie our thankfulnes for his great mercies of Creation and Redemption 2 In respect of our selues that wee by these fruits of Sanctification as by certaine markes in the Kings high way for they be viae regni Ber. may knowe whether wee bee in the way of saluation or no and be led backward to a certainty of our Iustification and effectuall Vocation and Election so finding our names written in the booke of life may be perswaded Certitudine fidei cui non potest subesse falsum of our future glorification 3 In respect of others 1. Ne quis de nobis conqueri possit Philip. cap. 2. 2 That other men seeing our good workes may be allured to glorifie our Father which is in heauen to say as the Gentiles to the Iewes in the prophesie of Zachary Ambulabimus vobiscum for we haue heard that God is with you This truth being alwaies resolued on that our best workes are not perfect in their owne esteeme value if examined according to the precise rule of the Decalogue lex spiritualis est ego autem homo carnalis and in the district iudgement of God and therefore away with merit and let vs say with S. Augustine Vae laudabili etiaÌ„vitae hominum si
view of his own glory discontinued his wonted obedience to his Soueraigne nor only so but hauing all that he could aske or thought he should receiue from God Qui mandu canerunt vt essent quasi Dio perdiderunt quod erant facto homines immorrales August betooke himselfe to the Diuell to serue him vpon credit only of better pay Eritis sicut Dij thinking by violence to breake into heauen and to exalt his Throne by the Throne of the Almighty But foolish man by this his Apostasie and wilfull disobedience forfeited his former more blessed estate and was stript of his Masters liuery and all his excellent graces dispossessed of Paradice and sent vnto the Divell to pay him his wages for his former seruice and all his posterity by the guilt of his transgression haue their nature defiled and are abandoned of God and entitled to the Divel for his children and ofspring a wicked seede witches children and sonnes of Beliall And now ô yee sonnes of men saith God by his Prophet Micheas c. 6. v. 5. Remember what Balak king of Moab had deuised and what Balarn the Sonne of Beor answered him that you may knowe the righteousnes of the Lord for so I hope I may apply this prophesie O yee sonnes of men now at this time during our bondage vnder the divel remember what the Prince of darknes had devised against vs and how Iesus Christ the sonne of the living God hath answered him and stopt his mouth with a voice of blood and nailed his accusation to a Crosse that yee may knowe the righteousnes nor that only but the exceeding loue and rich mercy of the Lorde to mankinde for there being no way to free vs out of the power of the Devill but by satisfying the iustice of God for the former transgression God the Father in the fulnesse of time sent his beloued Son made of a woman and clothed in our flesh by the shedding of his precious bloud to redeeme out of the power of the Devill all those that by faith apply the merite of his passion vnto themselues and doe afterwarde shew their thankfulnes vnto God for so great Redemption I beleeue then that Jesus Christ the only Sonne of God coessential to the Father and the holy Ghost was incarnate of the substance of the ever-blessed Virgin Mary by the operation of the holy Spirit that as Sampson married a wife in Timnah of the daughters of the Philistins that hee might seeke an occasion against the Philistins for at that time the Philistins reigned ouer Israel Iud. 14.4 So he by espousing our flesh and by being become the seede of the woman of Abraham of Dauid and our brother might condemne Sinne in the flesh and by his power shrowded vnder this vaile ouerthrow and dispoile the strong mā of his possession then was fulfilled that of St. Augustine Christus pectatumest nos Iustitia Christ is made sinne and wee the righteousnesse of God in him So that in the person of Christ I confesse 2. natures the one Diuine the other Humane by the Diuine nature I doe not vnderstand the Divine nature simply and absolutly as it is commō to all the three persons in the Trinity for wee may not say that the whole Trinity was incarnate but I vnderstand these words Diuine nature Relatiuely of the Nature only of the Sonne of God who is the second Person in the Trinity as also by Humane Nature I do not meane ths Generall or speciall nature of man but the nature considered in the Iudiuiduum only to wit that substance of the humane nature which in the wombe of the Virgin Mary the Sonne of God did assume into the vnity of his person And these 2. Natures I confesse to bee vnited in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indiuisibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly in which 4. words 4. principall heresies touching the person of our Sauiour of the Arians Apolinarians Nestorians Euticheans were confuted in 4. seuerall councells Nice Constantinople Ephesus Calcedon Yet in this doctrine we must heedfully beware of 2. extreames The first that we do not thinke that the Deity assuming is changed into the Humanity assumed assumpsit quod non erat non amisit quod erat saith S. Augustine nor the manhoode assumed into the Deitie assuming but each remaineth entire in his essentiall properties yet without division of the person Salvâ proprietate vtriusque naturae suscepta est à maiestate humilitas à virtute infirmitas ab aeternitate mortalitas Leo ep ad Flau The second that yet notwithstanding we holde for good all such propositions where that is attributed vnto the subiect in concreto which is to be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Cyrill speakes in the same subiect especially if the Attribute be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an effect of the office of Mediatorship As God redeemed the world by his blood the God of glory was crucified and we condemne for Blasphemous that saying of Nestorius Noli gloriari Iudee non enim Deum crucifixisti sed hominē as denying the two natures in 1. Hypostasis and implying that the mā Iesus was assumed into the society only of the Divinity and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one speaketh of the same Heresie To deliver al this more plainly Christ Iesus the second person in the Trinitie assumed our whole nature both body and soule Totus totum assumpsit me vt toti mihi salutem gratificaret quod enim inassumptibile est incurabile est Pet. Lomb. lib. 3. dist 2. into the vnitie of his person and therein performed the whole worke of our Redemption Non Mediator homo praeter Deitatem non Mediator Deus praeter humanitatem sed inter divinitatem solam humanitatem solam mediatrix est humana divinitas diuina humanitas Aug. Which worke of redemption consisteth of two partes 1. Satisfaction for sin both in culpâ poenâ 2. Intercession The one performed by him in the state of Humiliation by his 1. Incarnation 2. Passion Externall Internall 3. Crucifying 4. Death 5. Buriall 6. Descent into hell The other in his estate of Exaltation glory I beleeue that God I doe not say approued or suggested or furthered but permitted directed and J may truely say willed and ordeined the fal of Adā that thereby he might take occasiō to manifest his glory that in two respects 1 In erecting a consistorie and tribunall for his iustice 2 In exposing to the view of all mē the inexhaustible treasure of his rich mercy or that I may speake in the words of a Prophet In opening of a fountaine of mercy to the house of Dauid to the Inhabitants of Ierusalem to all the Israel of God for sinne and for vncleannesse Concerning the first I confesse that there cā no other reason be assigned of the reiection of the wicked but that
re motâ misericordiâ discutias eam Domine and assuredly every one of vs may confesse with Anselmus Terret me vita mea nam diligenter discussa apparet mihi aut peccatū aut sterilitas tota vitae mea and I conclude this point with the wordes of Petrus a Soto a Papist in his Scholia vpon this Article in the Confession of Wirtenberge O si cognoscant se homines qui gloriantur in domino glorientur God maketh his will knowne two manner of waies 1. By his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I haue spoken in the Creation 2. In his word Of the word of God Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantiall worde of God of whom before Verbum Christum lumen But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enunciatiue and created word of God Verbum Christi Lucerna called somtimes simply the Scriptures somtimes with an Emphasis the Holy Rom. 12 and Sacred 2. Tim. 3. Ch. Scriptures That they are 1. The word of God 2. Sufficient to saluation 3. Plaine and therefore to be translated 4. By whom they are to haue their sence I acknowledge all these bookes which make vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome speaketh The Canon and Body of holie writ which we call the holy Scriptures to be inspired by the holie Ghost and to be vndoubtedlie the true word of God of which I am perswaded not so much by the iudgement of the Church as for these reasons following 1. From the Maiestie of God speaking in the scriptures for in them nothing is set downe in so easie and simple forme of words but I doe perceaue characters engrave by the finger of God genium humano maiorem 2. From the efficacie of the scripture for mee thinkes while I read my hart doth burne within me as the hearts of the two disciples that went with Christ to Emaus so that I cōfesse with the Prophet Surely as the raigne commeth downe and the snow from heauen and returneth not thither againe but watereth the earth and causeth it to bring forth and bud so is my word c. This I confesse against all those Vatican Rabsakes who having adamant harts the which the spirit of the Lorde cannot pierce doe impeach the power of this word Hosius that doth cal it or approues it to be called egenum quoddam elementum Stephen Paletus rem inanimatam Melchior Canus mortuum iudicem Eckius more blasphemously atramentariam scripturam I condemne Angelus Politianus as blasphemous that preferred Pindarus his Odes before the Psalmes of Dauid Quid palea ad triticum Nonne verbum meum est instar ignis dicit Iehovah tanquam malleus conterens petram 3. Frō the event of prophesies everie one cōpleat in his proper time although foretold long before to wit The people of Israels bondage in Aegypt and delivery frō thence The kingdome to cōtinue in the line of Iudah vntil Christ came in the flesh The prophesie of Iosias given by name three hūdred years before his cradle The captivity into Babylon and freedome by Cyrus The time place manner of Christs birth The reiection of the Jews calling of the Gentiles So that God might well proclaime of himselfe as it is in Isay I am God there is none other and there is none other there is nothing like me which declare the last things from the beginning and from of old the things c saying my councell shal stand and I will do whatsoever I will evē so good Lord thy word is the word of Truth yea as one of thy Apostles hath it more Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is truth itselfe and one iod thereof shall not fall vnto the grounde vnfulfilled for though the Scheme of the world weare away the Prophets doe not liue for ever yet thou ô Lorde with thy Angels wilt come to performe their prophesies in their moments 4. And especially frō the testimony of the spirit of God which perswadeth vnto our souls consciences the vndoubted truth of that word which some doe contemne and deride as foolishnes and hence I iudge it to be that martyrs being resolved by the powerfull perswasiō of this spirit of the truth hereof doe boldly offer to seale the same with their blood protesting that nothing shall remoue them frō profession of this truth Vius Lirin non minae non blandi menta non vita non mors non palatium non satellites non imperator non imperium non homines non demones 2. I beleeue that almighty God hath made knowne vnto vs in his writtē word so much of his will as is sufficient for the instruction of the faithfull without the patching too of Traditiōs So that I account that Canon of the Councell of Trent to be blasphemous by which it is provided that Traditions are to be receiued pari pietatis affectu with the written word of God cōcerning Traditions I am wont to say with Saint Ambrose Quod non legi vsurpare non debeo That which I find not in the scripture ether expressed or deducible by easie consequence I ought not to vse and againe Coeli mysterium me doceat Deus qui me condidit non homo qui se ipsum ignoravit and with Origene Non sum aliorum sermonum discipulus nisi caelestium 3. This Scripture so sufficient I acknowledg to be easie facile fitted to the capacity of the simplest whose vnderstanding God hath not shut vp in that iudgement vobis non datum est nosse misteria regni so that the weakling in faith thence may draw milk for his weak stomake the more able Christian may haue stronger meat to better his groath in the mystery of faith wherfore I could wish that the Scriptures were permitted to every natiō language vnder heauē in their owne familiar tongue that so every mā may haue and read them to his comfort for why should I not with that the spirit of God did not only rest vpon Moses and the seauēty ancient men in the book of Numbers but that Eldad and Medad yea all the Lords people were prophets that the Lord would put his spirit vpon them That we might say of the whole world as S. Hierome of Bethlehem Quocunque te verteris arator stiuam tenens alleluiah decantat sudans messor psalmis se auocat curvâ attondens vitem falce vinitor aliquid Dauidicum cantat But since Scripturae non sunt in legendo sed in intelligendo as S. Hierome contra Luciferianos wel observeth Apices sine crimine sensus in crimine Hil de Trinitate seeing in thē some things are so difficulte as that wee may truely say with the Eunuch to Philip Quomodo possum intelligere si non aliquis viam praemonstret mihi I woulde haue you for the sence of scripture not to advise 1 with humane reason which is blind in matters of