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
A PROTESTATION AGAINST POPERY BY way of a Confession of Christian Religion collected for the benefit of private friends Apoc. cap. 18. ver 2. Cecidit Cecidit Babylon illa magna Senec. in Troas Haemanus Troiam erigent Nullas habet spes Troia sitales habet AT OXFORD Printed by Joseph Barnes Printer to the Vniversitie 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vnfainedlie beleeue that there is one immortall vncompounded vnlimited Essence which created this world furnished the shop thereof with wonderfull variety who since doth guide and gouerne the same by a prescribed and regular order taking immediate notice not only of Angels offices and mens actions but of every yea the smallest and basest thing in the world not permitting any thinge to the lust of fortune or command of destiny this supernall power J call God and avow him to be the maintainer and rewarder of vertue the revenger and iudg of wickednes and J ascribe vnto him heauen for his throne and the ball of the earth for his footstoole and J subiect vnto his absolute command all the powers of heauen and earth render vnto him obedience praier and thankesgiuing for his tribute That there is such a God J appeale vnto the cōscience of the most desperate forlorne wretch in the world tell me whosoever thou be that hast thy conscience most deaded seared with a hott iron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God resoluest thus in thy hart Who seeth me J am compassed about with darknes the walles couer me whome need J to feare the most high will not remember my sinnes yet tell me J say why is thy hart so disquieted within thee why is thy coūtenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare Jf there be no power that doth knowe or cā punish thy fault what need this anguish But J wot well that these stiring motions within thee are as so many summons to put thee in mind that there is a God in thy conscience which seeth thy sinne wil arraigne thee for the same and award condēnation against thee if thou prevent not his iudgment by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus est there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab and a God for Ekron but one alone God manageth the affaiers of the whole world for if it be true in government of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incumber the designes one of another and none should be omnipotēt and so there should be a tumultuous disorder in the gouernment of the world which Ovide pointeth out vnto vs saying Mulciber in Troiam pro T'roiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This God is simply one in nature essence yet this one God doth subsist in three persons each of them severally communicating in the whole of that one nature and essence yet so as we cannot say that there are three Gods but one God for though the persons be distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstanding must vaile bonnet seeing that it hath not pleased God wholie to reveale it to the sonnes of men and that the Cherubins do couer their faces before it as beeing not able to apprehend the persit view therof wherfore let vs say with holy Moses Hidde things belonge vnto thee ô lord but revealed thinges vnto vs and our children and let vs onlie learne as much of this vnitie Trinitie as it hath pleased God to reveale vnto vs in his word alwaies remembring that saieing of Arnobius De Deo loqui etiam vera periculosissimum est That there are three persons in the Deitie the father the sonne and the holy Ghost as it may be proued by manie pregnant places of scripture so it is evident frō the baptisme of Christ in Iordan where the Sonne was baptised by Iohn the holie Ghost descended in the visible forme of a doue the father gaue witnes from heauen that this was his welbeloued sonne etc. vpon which place St. Augustine giueth the note Qui nescis trinitatē ito ad Iordanem And yet that there is likwise an vnitie of Essence of which without inequalitie the whole Trinitie doth participate may be proued by an vsuall forme of speech in the Hebrew original when speaking of God a nowne of the plural number is ioined with a verb of the singular as in the begining of Genesis 1.5 In principio creavit Elohim 1 Dij caelum et terram-Dij for the persons in the plurall number creauit to note the vnity of the Essence in the singular number This Trinity of persons thus conspiring in the vnitie of Essence is notwithstanding distinguished by attributes and proprieties These attributes or proprieties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the father to be vnbegotten 2. Of the sonne to be begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of the holy Ghost to be proceeding How the generation of the sonne and the procession of the holy ghost do differ J cannot tell only J say with St. Augustine that they doe differ sed ego distinguere nescio non valeo non sufficio The cōmunicable proprieties are simple infinite immutable eternal iust merciful only wise omnipotent of which the three persons doe inseparablie communicate Out of these proprieties doe issue Apotelesmata and actions in which the Trinitie doe likewise severally yet inseperablie communicate These outward actions of the Trinity doe belōg vnto one of these three heads viz 1. Creation 2. Redemption 3. Sanctification Creation is 1. Of the world in generall 2. Of man in speciall God created the fabrick of the world of nothing bestowing but six daies for the making and adorning of the same euer since by his watchful eie of prouidence hath and doth carefully gouerne the same Which Plato could teach vs who avoweth it to be one and the selfe same supreame powers office to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We condemne therfore the blasphemy of the Epicures which make our God an idle and carelesse God like vnto Baal in the book of Kings which was asleep and must be awaked as also the opinion of Auerroes vpon how goodly pretence soever builded who hemd the prouidence of god within the circle of the moone saying as it is in Iob The clouds hide him that he cānot see he walketh in the circle of heauē thinking it absurd ad hoc deducere Dei maiestatem vt sciat quot culices
nascuntur for we concerning our God haue learned of a better master that although he hath his dwelling on high yet he abaseth himselfe to behold things in heauen and earth Alfonâ—… Rex â—…niae 〈◊〉 Si creâ—… affuissâ—… dum ordinaâ—… a Deâ—… gatus that he is a God not only of the mountaines but of the vallies likwise lending his prouidencâ—… to the examination of things of the least consequence as feeding of Rauens lighting of sparrowes vpoÌ„ the ground clothing of lilies and numbering of haires A doctrine not fully beleeued of them who when they see the wicked to build heapes of sinne as high as Bable and yet to escape the vengance of God when otherwise the godly are vnder his rod and punishment doe break out into blasphemie fome out openly that which Davids foole did but say in his hart NoÌ„ est Deus-*Henc Cato would faine haue God to giue him a reason-why Caesar overcame Pompey and Hercules in the Poet complaines in the extremity of torment Mornâ—… ver Râ—… Christ that he which had freed the world of robbers and sauage beasts and beene profitable to al men had liued in miserie and should die in shame when on the contrarie Euristheus a tiraÌ„t did liue in the ruffe of pride and was liues-like the rod of God was not vpon him Et sunt qui credere possunt esse Deos Nether did the minds of heathen meÌ„ only but of Gods Saints also totter and reele in their iudgmeÌ„ts concerning prouidence-for there was a time when Ecclesiastes complained Behold the teares of the oppressed and none comforts them likwise Habacuck Thou art a God of pure eies and canst not see evill thou canst not behold wickednes wherfore dost thou looke vpon the transgressours and houldest thy tongue when the wicked devours the man that is more righteous then he But to stop the mouths of heathen men and the better to settle the strugling thoughts of all Christians J will say no more theÌ„ that which Ecclesiastes and Habacuck vpon better advise of gods alwaies righteous iudgmeÌ„ts after the teÌ„pest of the thoughts was alaied haue avowed before me to wit that howsoever God doth seeme not to see or to winck at the wicked yet indeed if we suspend our hasty iudgment a while and waite in patience till he hath whet his glittering sword and his hand shall take hold on iudgment we shal finde that of Moses to be true That he rewardeth to their face them that hate him to bring theÌ„ to distructioÌ„ for so speaketh Ecclesiastes If in a countrie thou seest the oppressioÌ„ of the poore and the defrauding of iudgment iustice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they and Habacuck likwise ô Lord thou hast ordained them for iudgment and ô god thou hast established them for correction if not in this world yet vndoubtedly in the world to come-for J remember that the Apostle giueth it for a note that bccause the Thessalonians were afflicted with persequutions by wicked men 2. Thâ—… that this was an argument that there is a iudgment to come in which it should go well with theÌ„ and as ill with their enemies This God having created al things in the stage of the world by a word only of his mouth being come in the 6. day to create man as being a work of more excellency and therfore more difficulty doth as it were call a councell and advise with the other persons of the Trinity Venite faciamus hominem nor simply so but a more excellent creature then the rest In similitudinem nostram nor only let vs make man but let vs invest him with liberties and priviledges aboue other creatures and make him a None-such in the worlde to rule over fishes of the sea birds of the aire and beastes that walke vpon the plane of the earth So then man was created of the dust of the earth and God breathed into him the soule of life and had infusde froÌ„ aboue such supernatural graces that he was indeed the mirror of Gods creatures minioÌ„ of the world like vnto God vpon whom the alone God had conferred in abundant measure all his speciall ornaments for he had no darknes in his vnderstanding nor perversnes in his wil nor Rebellion in his affections no sicknes nor crasines in his whole body nor never shoulde haue had if never mispending this rich dowrie of God hee did never run bankerupt beyonde the bounds of Gods commandements But this man thus highly exalted in the loue of God Peacock-like taking a view of his owne glory discontinued his wonted obedience to his Soveraigne nor only so but having all that he could aske or thought he should receiue from God sicut betooke himselfe to the Divel to serue him vpoÌ„ * credit only of better pay thinking by violence to breake into heaven and to exalt his throne by the throne of the almightie But foolish man by this his Apostasie and wilfull disobedience forfeited his former more blessed estate and was stript of his Masters livery and all his excellent graces dispossessed of Paradice and sent vnto the Divel to pay him his wages for his former service and al 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 of-spring a wicked seed witches children and sonnes of Beliall And now ô yee sonnes of men saith God by his Prophet Micheas Remember what Balak king of Moab had devised and what Balam the sonne of Beor answered him that you may know the righteousnes of the Lord for so I hope I may apply this prophesie O yee sons 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 nailed his accusation to a Crosse that yee may know the righteousnes nor that only but the exceeding loue rich mercy of the Lord to mankinde for there being no way to free vs out of the power of the Devil but by satisfying the iustice of God for the former transgression God the Father in the fulnesse of time sent his beloved sonne made of a woman and clothed in our flesh by the shedding of his precious bloud to redeeme out of the power of the Devil al those that by faith applie the merite of his passion vnto themselues and do afterwarde shew their thankfulnes vnto God for so great Redemption having alwaies in their mindes those words of the Lord which hee spake by his Prophet J say Remember these things ô Iacob and Israell for thou art my servant I haue formed thee thou art my servant ô Israell forget mee not I haue put away thy transgressions like a cloud and thy sinnes as a mist turne vnto me for
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