in their owne esteeme and valeue if examined according to the precise rule of the decalogue lex spiritualis est ego autem homo carnalis and in the district iudgment of God and therfore away with meritt and let vs say with St. Augustine Vae laudabili etiam vitae hominum sire motâ misericordiâ discutias eam Domine and assuredlie every one of vs may confesse with Anselmus Terret me vita mea naÌ„ diligenter discussa apparet mihi aut peccatum aut sterilitas tota vita mea God maketh his will knowne two manner of waies 1. By his workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I haue spoken in the creation 2. In his word Of the word of God Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantiall word of God of whom before But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enunciatiue and created word of god called somtimes simpy 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 therfore to be translated 4. By whom they are to haue their sence I acknowledg all these books which make vp the body of holy writt which we call the holy scriptures to be inspired by the holie Ghost and to be vndoubtedly the true word of God of which I am perswaded not so much by the iudgment 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 engrauen by the finger of God et genium humano maiorem 2. From the efficacie of the scripture for me thinkes while I read my hart doth burne within me as the harts of the 2 disciples that went with Christ to Emaus so that J confesse with the Prophet Surely as the raigne coÌ„meth 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 that goeth out of my mouth it shall not returne vnto me void but it shall accomplish that I will and prosper in the thing whereto I sent it This I confesse against all those Vatican Rabsakes who hauing adamant harts the which the spirit of the Lord cannot pierce doe impeach the power of this word Hosius that doth call it or approues it to be called egenum quoddam elementum Stephen Palâ—…tus rem inanimatam Melchior Canus mortuum iudicem Eckius more blasphemously atramentariam scripturam and 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 Iehouah tanquam malleus conterens petram 3 FroÌ„ the event of prophesies every one compleat in his proper time although foretolde long before to wit The people of Israels bondage in Aegypt and delivery from thence The kingdome to continue in the line of Iudah vntil Christ came in the flesh The prophesie of Iosias given by name three hundred years before his cradle The captivity into Babylon freedome by Cyrus The time place and manner of Christs birth The reiection of the Jews calling of the Gentiles So that God might wel proclaime of himselfe as it is in Isay I am God there is none other there is nothing like me which declare the last things from the beginning from of old the things c. saying my councell shall stand and I will doe what soever I will eveÌ„ so good Lord thy word is the word of Truth yea as one of thy Apostles hath it more Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is truth it selfe and one iod therof shall not fall vnto the ground vnfulfilled for though the Scheme of the world were a way and the Prophets doe not liue for euer yet thou ó lord with thy Angels wilt come to performe their prophesies in their moments 4 And especially from the testimony of the spirit of God which persuadeth vnto our soules and consciences the vndoubted truth of that word which some doe contemne and deride as foollishnesse and hence I iudge it to be that martyrs being resolued by the powerfull perswasion of this spirit of the truth hereof doe boldly offer to seale the same with their blood protesting that nothing shall remoue them from profession of this truth * non minae non blandi menta non vita non mors non palatium non satellites vin non imperator non imperium non homines non daemones 2 I beleue that almighty god hath made knowne vnto vs in his written word so much of his will as is sufficient for the instruction of the faithfull without the patching too of Traditions So that I account that Canon of the Councel of Trent to be blasphemous by which it is prouided that Traditions are to be receiued paripietatis affectu with the written word of God and concerning Traditions J am wont to say with St. Ambrose Quod non legi vsurpare non debeo That which J finde not in the scripture ether expressed or deducable by easy consequence I ought not to vse and againe Caeli mysterium me doceat Deus qui me condidit non homo qui se ipsum ignorauit and with Origene Non sum aliorum sermonuÌ„ discipulus nisi caelestum 3 This scripture so sufficient I acknowledge to be easy and facile fitted to the capacitie of the simplest whose vnderstanding God hath not shut vp in that iudgment vobis non datum est nosse misteria regni â—… 12. so that the weaklin in faith thence may draw milke for his weake stomack and the more able Christian may haue stronger meat to better his groath in the mystery of faith wherfore J could wish that the scriptures were permitted to every nation â—…ee say of â—…oâ—…e as S. â—…m of â—…ehem unqueâ—…teris a â—…situam alieluâ—…cantas â—…ans 〈◊〉 psalâ—… a voâ—…curua â—…aens 〈◊〉 falce â—…n aliâ—… Daui â—…n canâ—…it inep and language vnder heauen in their owne familiar tongue that so euery maÌ„ may haue and read them to his comfort for why should I not wish that the spirit of God did not only rest vpon Moses and the seauenty ancient men in the book of Numbers but that Eldaed and Medaed yea and all the Lords people were prophets and that the Lord would put his spirit vpon them But since Scripturae non sunt in legendo sed in intelligendo as St. Hilary well obserueth and seeing in them somthings are so difficult as that we may truely saie with the Eunuch to Philip Quomodo possum intelligere si non aliquis viam praemonstret mihi J would haue you for the sence of scripture not to advise with humane reasoÌ„ which is blind in matters of piety nor 2 with any Swenfeldian Enthusiast that vaunts of immediate reuelations
I haue redeemed thee Reioice yee heavens for the Lorde hath done it showt ye lower parts of the earth burst forth into praises ô ye mountaines ô forrest and every tree therin for the Lord hath redeemed Iacob and will be glorified in Israell I beleiue that God J doe not say approued or suggested or furthered but permitted and directed and J may truly say willed and ordeined the fall of Adam that therby he might take occasion to manifest his glory that in two respects 1 In erecting a consistorie and tribunall for his iustice 2 Jn exposing to the view of all men the inexhaustible treasure of his rich mercy or that J may speake in the words of a prophet In opening of a fountaine of mercy to the house of Dauid and to the Inhabitants of Ierusalem and to all the Israel of god for sinne and for vncleannes Concerning the first J confesse that there can no other reasoÌ„ be assigned of the reiection of the wicked but that of Christ in the Gospell Etiam pater quia sic placuit tibi or to speak to the capacity of the ignoraÌ„t but the alone absolute wil of God ordeining and as J may so speak adiudging to distruction the wicked before they were preseÌ„ted vpon the stage of the world or had done either good or evill For hath the potter power of a lump of clay to make a vessel to dishonour and shall not the almighty Iehouah by his vnlimited transcendent power ordeine vessells of wrath for the euill day and for destruction Seing he is the lord in the parable of Matthew who said AnnoÌ„ licet mihi quod volo facere in meis yet againe J confesse that God condemneth not into hell any man but for sinnes and trespaces for I hold this to be 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 damnation wherefore whosoever thou art that settest thy face against heaueÌ„ openest thy mouth in blasphemies against God lay thy hand vpon thy mouth and look back vnto the fall of Adam and consider what thou broughtest with thee froÌ„ thy natiuitie 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 condemnatioÌ„ against thee and J could also wish that many men would be more sparing to scann this doctrine chose rather to admire and magnifie then strictly to examine by the Canon of our reason the secret and hiddeÌ„ will of God saying with St. Paul ô the deepnes both of the wisdome and knowledg of God how vnsearchable are his iudgments and his waies past finding out And with St. Augustine Disputare vis mecum mirare mecum et exclaema ô altitudo Ambo consentiamus in pauore ne in errore pereamus Concerning the second I beleue that all men being infected from Adams sinne not only with imputatiue guilt as Pighius would haue it but by naturall corruption also as S. Paule avoucheth haue iust cause inhering and residing in them at their birth for which they should be reiected of God and left weltering in their filthy blood to the contempt of their person yea to be sent into hell to haue their originall impietie expiated with brimstone but that God for the glorie and riches of his mercy being loath to wreak his fury in the generall perdition of all mankind not of foreseene either woorkes or faith but of his good pleasure and only meere mercy hath called some out of the cursed estate of al mankind on whom to bestow fauout and the kingdome of his loue ordaineing them in his secret câ—…unsell to be Citizens with the Angels of the heauenly Ierusalem and heires of heauen 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 darcknes to be of the houshold of God and in the bosome of the Church there to be consecrated by Baptisme nourished at the Lords table instructed by the word gouerned by his spirit and euen then he bestoweth vpon them his Beloued with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giueth remission both of sinnes and punishment and all the benefits and meritts not of his passion only but of his incarnation also and hath giuen vs the hand of faith to reach and apply them vnto our selues yea to owne and possesse them as truly as if ours not by imputation onlie but originally by inhaesion so that before God all the company of the faithfull are accounted as onlie one Numericall body with Christ for the spirit of God by his sanctifying power by little and little doth worke away the old man of our corruption and doth put on vs a new creature making vs reallie partakers of the substaunce of the flesh yea of the whole person of Christ and his proper ornaments and graces as righteousnes and sanctification The which great blessing of our every way vndeserued redemption when I seriously revolue with my selfe I cannot but break forth into praise in the words of Zachary Blessed be the Lord God of Israel because he hath visited and redeemed his people etc. and vse those words of admiration otherwise applied I confesse in the book of Numbers According vnto this time it shall be said of Iacob and Israel what hath God wrought Man hauing receiued these rich fauours 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 Wherfore I confesse vnto the glorie of God that every one of Gods children which hath his sinnes washed away in the bloud of the Lamb hath it not left vnto him as Arbitary but hath a necessitie laid vpoÌ„ him to doe good works and that in these respects following 1. In respect of God it being his will and commandement that they should be done by such our obedience to testifie our thanckfulnes for his great mercies of Creation and Redemption 2 In respect of our selues that we by these fruits of Sanctification may be led backward to a certainty of our Iustification effectual Vocation ElectioÌ„ so finding our names written in the book of life may be perswaded Certitudine fidei cui noÌ„ potest subesse falsuÌ„ of our future glorificatioÌ„ 3. In respect of others 1. Ne quis de nobis conqueri possit Philip. caâ—… 2 2. That other men seeing our good workes may be allured to glorifie our father which is in heauen to saie as the Gentiles to the Iewes in the prophesie of Zachary Ambulabimus vobiscum for we haue hard that God is with you This truth beeing alwaies resolued on that our best workes are not perfit
from the spirit of God for a lying spirit may speak in the mouths of such Prophets In all â—… 270 Bâ—… and of out of 187 aâ—… make this râ—… Olausâ—…nus waâ—…tled â—… of vpsâ—… Go thiâ—… Rob. Vâ—…tius Armâ—… of Arâ—… Irelanâ—… whence neuer â—…ed penâ—… commoâ—…â—… Duo ipâ—… deprehâ—… in aduâ—… occijâ—… whitâ—…eâ—… Nor 3 with the Pope that Tarpeian oracle for J find not warranted by scripture any infallibility in his iudgmeÌ„t seeing he may erre Nor 4 with CouÌ„cels for they cannot be called so often as the Church may want decision for sence 2 they are often times an assembly of malignant persons against the Godly as the councell at Carmell against Elias and at Gilead against Micheas at Trent against the Protestants howsoever Campian be Hyperbolicall in its Commendation Bone Deus quae Gentium varietas qui delectus episcoporum totius orbis qui Regum et Rerum pub splendor quae medulla Theologorum quae sanctitas quae lachry mae quae teiunia qui flores Accademici quae linguae quanta subtilitas quantus labor quam infinitae lectio quantae virtutum et studiorum divitiae Augustum illud sacrarium impleuerunt Nor 5 with fathers for they are men and may and doe erre againe they abrogate this authoritie from themselues Quos non syâ—… flores sâ—…tius vâ—… nomina Humf for so S. Augustine Talis ego sum in scriptis aliorum quales ego esse volo intellectores meorum and how did S. Augustine read other fathers writings he will tell you himselfe Cypriani literas non vt Canonicas habeo sed considero ex Canonicis But with any Child of God I say with any child of God who hath the gift of interpreting whoÌ„ J would haue not vpon any Praetorian authority to command men to beleue whatsoeuer he list as they in the Poet Quod volumus sanctum est but to proue his sence of scripture by scripture and to follow these 6 rules following 1 To be acquainted with the wordes Phrases of Scripture 2 To humble himselfe in praier vnto Almighty God vpon this hope Qui dedit vt quaeras addet vt invenias 3 To marke antecedents and consequences 4 To obserue heedfully the occasioÌ„ of the text the maine scope and circumstances thereof 5 To parallelle like places 6 To haue alwaies before his eies for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of faith in the Articles of the Creede 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 begotten 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 will 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 subject the oracles of God to the censure of men avowing the authoritie of the Scriptures to be such and such only as the Church doth afford it yea more blasphemouslie that the Scripture without the censure and approbation of the Church is in it selfe no more no more to be esteemed then Aesops fables know yee not ye Vatican Rabsakes that blasphemers al 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 sin and yet Andradius erecting himselfe vpon his Portingall buskin proclaimeth Quic quid a pralatorum Ecclesia ac maxime a Rom. pontificis iussu dissidet immane esse peccatuÌ„ and againe maiori scelere inuolui cum qui pontificias quam qui diuinas leges prefregerit and they account none to be obedient sonnes to their Sea but such as will say with Erasmus that although indeed he did knowe another sence then that of the Pope of Rome to be more consonant vnto the Text of scripture yet Sed tamen si hoc ecclesiae iusserit credam captiuabo n. intellectum meum in obsequium Ecclesiae The matter of this Church is 1 Angells 2 men 1 Angels for not to conceale anie thing I knowe I like not the sentence of M Beza and M Perkins be it spoken with reuerence to so worthy men â—…o biâ—…e tus 〈◊〉 sta â—…lt noâ—…icit eâ—…etus est but chose rather to tread in the paths of Antiquity seing the learned Zanchius is perswaded that Angels be parts of the mysticall body of Christ and members of the Church seing they receaue by the mediatioÌ„ of Christ these benefits ensewing 1 To be confirmed in their blessed estate 2 To haue a more perfit Revelation of the will of God touching the calling of the Gentiles 3 To be reconciled to man from whom they were averse before as beeing executioners of Gods wrath vpon our sinnes and hence is their ioie for our severall conversions And I beleeue that this opinion is stronglie mainetained and abetted with these places of Scripture Ephes 1.10 Coloss 1.20 2 Men. 1 Not Hypocrites or wicked men for howsoever they carry an outwarde profession of Sanctity and the livery of Christians yet indeed are they not true and living members of Christs body for otherwise this would follow that the Hypocrite being to receiue his portion in the fiery lake that Christ should condemne into hell his owne members only I must advise you that in the iudgment of Charity you doe esteeme all those for true members of Christ which fashion theÌ„selues to an outward coÌ„formity in the church alwaies remembring what St. Augustine answered Petilian charging him to be a reprobate In area domini sum vel frumentum vel palea sed huius area ventilabrum non est lingua Petiliani But 2. holy men elect children Saints of God for their sinnes beeing washed away in the bloud of the Lambe they only are cloathed with the stole of righteousnes and haue palmes in their hands and doe follow the lambe whither-soever he goeth singing honour and praise and immortality to him that sitteth vpon the throne to the Lambe for evermore 3 The inward forme of this Church is the boÌ„d of the spirit by which the Saints of God dispersed ouer the whole earth of diuerse times are knit together and linked in a vnion to Christ their head and a communion amongst themselues 4 I beleeue this Church to be inuisible in respect of this inward forme for although Momus desired yet God neuer granted a window to the breast of man so that we cannot enter with a CaÌ„dle to see their faith their election the Graces of the holie Ghost in respect of the better part to wit the Saints blessed in heaueÌ„ to whoÌ„ as we caÌ„not extend the tormeÌ„ts of mallice or the scourge of our tongue so
neither bodily eies yet visible in some particular churches â—…to â—…eti â—…st â—…lt â—…ici â—…eti â—…esâ—… as now in England for the welfare of which church my praier hath euer bin that in the Canticles Arise ô North come ô South and blow on this garden that the spices ther of may flow out yet so as subiect to change haueing a waxing and a waning like the moone for somtime we read that Christ saith of his Church who is she that looketh forth as the morning faire as the moone pure as the sonne terrible as an army with banners Somtimes againe we read of the Church that she is driuen by the red dragon into the wildernes and hath sent after her a riuer of water to swallow and drowne her vp 5 This Church is a body coupled togither by ioints Ephes 4.16 therefore must haue a head the which head I confesse Christ Christ alone to be according to that Coloss 1.18 Et ipse caput corporis t Ecclesiae for no other Creature whatsoever caÌ„ performe the offices of a head to this body which are vi intus agente as Paule speaketh Eph. 5. To giue efficacy quickning to the same and to powre forth oile in great aboundance into the seaven lamps which stand in the golden candlesticke in the temple Gregor Mag. 〈◊〉 the besâ—… shops oâ—… and imâ—…ate preâ—… for tâ—… Bonifaâ—… tragicâ—… clamitâ—… go autâ—… denterâ—… quia qâ—… quis sâ—…â—…uersal cerdoâ—… cat veâ—… ri de siâ—… in ela sua Aâ—… christiâ—… prec â—… quia biendâ—… teris â—… niâ—… as it is in the vision of Zacharie and therefore the first and best Bishops of Rome never durst arrogate vnto themselues to be the general fathers and heads of the Church nor any in more corrupted times vntill Boniface the 3. about 600. after Christ having absolved froÌ„ Parricide Phocas who had killed Mauricius the Emperour and his Lorde obtained in lew of this Church blessing to be called the Oecumenicall and generall head of the Church which ever since the Bishops of Rome haue continued do seeke to mainetaine by a distinction minted by them That Christ indeed is the head of the triumphaÌ„t and Militant Church both and the Pope of the Militant only againe That Christ is the head of the Church by soueraigne preheminence in a more diuine ample absolute excellent and transcendeÌ„t sort but the Pope is Head only Ministerially Foolish men that seeke to couer their ambition with such Figleaues as these are for what need Christ of a ministeriall head to supply his preseÌ„ce in the Church and if the Pope of Rome be that head how wisely hath Christ prouided that Error and Heresie shall neuer preuaile in it seing the Pope may erre non solum actu externo in quaestione facti errore exempli in declaratione opinionis propriae in iis quae obiter dicat in mediis ante conclusionem sed etiam in rebus fidei vt summus pontifex vt publicum os ecclesiae in definitiuâ sententiâ for many of them haue bin Heretickes witnes Liran in Matthew 16. legimus multos pontifices apostatà sse a fide this Bellarmine doth in some sort grant when he faintly deuieth it if not rather insinuateth the same â—…b 4. de â—…ontif Non est proprie Heretica ista sententia puta papam errare posse it may be as Stapleton will haue it an erroneous a scandalous â—…ont 3 â—…4 an offensiue position but non est proprie heretica 6 The true markes and badges of this Church are only two the sincere preaching of the word the 2 lawfull dispensation of the sacraments not Antiquity nor multitude nor miracles nor the rest which Bellarmine repeateth to the number of foureteene 1 The sincere preaching of the word to which we admit nobody but he that is lawfully called by the Church and Christian magistrat neither do J see how the Papists can obiect vnto Luther and other ministers in the Reformed Churches to haue no lawfull calling seeing they receiue their ordination from themselues and we do not deny but the Popish Bishopps in creating ministers howsoeuer they vse more ceremonies then need of truly to conferre the office vpon whom they lay their hands I professe that ministers thus called haue a right to the vse of the Keies The keies of the Church are the power of binding and loosing of retaineing and remitting of sinnes I beleue that sinnes are only remitted by god for I acknowledg it to be his incommunicable property to forgiue sinne according as he proclaimeth of himselfe Ego ego sum qui deleo iniquitates tuas propter me etc. and that man hath but a secundary and ministeriall power to wit to publish forgiuenes of sinns to those whome God in heauen hath forgiueÌ„ for we are but Embassadors and doe intreat for Christ sake Reconciliamini Deo otherwise if the minister doe take vpon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon any absolute power resting in himselfe to forgiue sinns the sinner to be absolued may say vnto him as Augustine hath it Quid ego homo nisi ager sanandus vis mihi esse medicus mecum quaere medicum for he sinfull man as he is hath need of one to forgiue his sinnes likwise I acknowledg power in the minister to retaine sinne and to award Excommunication against desperate and scandalus offenders only I could aduise they would remenber and practise these few rules following 1 That such ecclesiasticall curses be denounced according vnto the word of god 2 That they put a difference betwene priuate and publike sinns betwene delicta scelera 3 That they be not too sharp in their censures remembering that of Chrysostome Si Deus est tam benignus vt quid sacerdos eius tamausterus Against the first the Bishopp of Rome highly offendeth when euery Easter day he excommunicateth the Reformed Churches before his solemne Masse for wheras the Pope denounceth his curse against vs Quod haretici we knowe the cause is false and therfore the curse not effectual seeing as it is in the Prouerbs A curse causelesse shall not come and therfore we say with Tertullian Dum a vobis damnamur a Deo absoluimm 2 The second note of the Church is the rightfull administration of the Sacraments Now Sacraments are only two 1 Baptisme 2 The Lords supper I confesse Baptisme to be a leale of the couenaâ—â— of grace and therfore children being contained in the couenant promissio facta est vobis et liberis vestris are to receue the seale of the couenant and to be baptised howsoeuer first the Pelagian and since the Anabaptist with great fury greater phrensy teach the coÌ„trary we haue nothing so commonly in our mouths as that comfortable saieing of Christ in S. Augustine Baptisma quare Domini ego quaesiui serui howsoeuer Campian doth put on a whores-forehead and impudently charge vs to make Baptisme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si habeas