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
A CONFESSION OF CHRISTIAN RELIGION Apoc. c. 18. ver 2. Cecidit cecidit Babylon illa magna Senec. in Troas Hae manus Troiam erigent Nullas habet spes Troia si tales habet Hil. de Syn. adversus Arrianos Verè Drum nesciunt atque vtinam nescivent cum procliviore enim veniâ ignorarant Sisciens fallo At Oxford Printed by Ioseph Barnes 1609. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Vnfainedlie beleeue that there is one immortall vncompouÌ„ded vnlimited Essence which created this worlde and furnished the shop therof with wonderful variety who since doth guide governe the same by a prescribed and regular order taking immediate notice not only of Angels offices mens actions but of every yea the smallest and basest thing in the world not permitting any thing to the lust of fortune or commande of destiny this supernall power I call God and avow him to be the maintainer and rewarder of vertue the revenger and iudge of wickednes and I ascribe vnto him heauen for his throne and the bal of the earth for his footstoole I subiect vnto his absolute commande all the powers of heauen and earth and render vnto him obedience praier thanksgiving for his tribute That there is such a God beside the arguments which we haue from the booke of Nature S. Antonies Booke liber meus ô philosophe est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is true of every severall which S. Augustine hath of the heauens Clamat coelum Deo tu me fecisti I appeale to the conscience of the most desperat forlone wretch in the world tell me whosoeuer thou be that hast thy conscience most deaded scared with a hot yron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God and resoluest thus in thy hart Who seeth me I am compassed about with darknesse the wals cover me whom need I to feare the most high will not remember my sinnes Nec conscientia nostra nobis tam â—eâ—e diem diceret nisi aliâ—m IudiceÌ„ alia subsellia reformidares Mor. â— â—ie ver c. 34. yet tell me I say why is thy heart so disquieted within thee why is thy countenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare If there be no power that doth know or can punish thy fault what neede this anguish But I wot well that these stirring motions within thee are as so many summons to put thee in minde that there is a God in thy coÌ„science which seeth thy sinne and will arraigne thee for the same and awarde condemnation against thee if thou prevent not his iudgement by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus este there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab a God for Ekron but one alone God manageth the affaires of the whole world for if it bee true in goverment of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incuÌ„ber the designes one of another none should be omnipotent and so there should be a tumultuous disorder in the goverment of the world which Ovid pointeth out vnto vs saying Mulciber in Troiam pro Troiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore it is well said of Tertullian Si non est vnus non est lib. 1. aduers man cap. 3. St. Bernards worde is vnissimus 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 caÌ„not say that there are three Gods but one God Alius personalitèr non aliud esseâ—rialitèr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though the persons bee distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstaÌ„ding must vaile seeing that it hath not pleased God wholy to reueale it to the sonnes of men and that the Cherubins do cover their faces before it as being not able to apprehend the perfit view thereof Wherefore let vs say with holy Moses HiddeÌ„ things belong vnto thee ô Lord but revealed things vnto vs and our children let vs only learne as much of this vnity Trinity as it hath pleased God to reueale vnto vs in his word alwaies remembring that saying of Arnobius De Deo loqui et iam vera periculosissimum est that of another De Deo cuÌ„ dicitur noÌ„ potest dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are three persons in the Deitie the Father the Sonne and the holy Ghost as it may be proved by many pregnaÌ„t places of scripture so it is evideÌ„t from the baptisme of Christ in Iordan where the Sonne was baptized by Iohn the holy Ghost descended in the visible forme of a Doue the Father gaue witnesse from heauen that this was his beloued sonne c vpoÌ„ which place S. Augustine giueth the note Qui nescis triuitatem ito ad Iordanem And an other Father Conveniat mens tua Sanctum IohaÌ„nem in Iordane And yet that there is likewise an vnity of Esséce of which without inequality the whole Trinity doth participate may bee proved by an vsuall forme of speech in the Hebrew originall when speaking of God a nowne of the plural number is ioined with a verbe of the singular as in the beginning of Genesis 1. In principio creavit Elohim 1 Dij coelum terram-Dij for the persons in the plurall number creavit to note the vnitie of the Essence in the singular number This Trinity of persons thus coÌ„spiring in the vnity of Essence is notwithstanding distinguished by attributes and proprieties These attributes or properties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the Father to be vnbegotten 2. Of the Sonne to bee begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Irenaeus Si quis dixerit Quomodo filius à patre prolatus est Dicimus et Quia prolationem istam sive generationem eius Inenarrabilem existentem nemo novit non Valentinus non Marcion neque Saturninus nequeâ—asilides neque Angeli neque Archangeli nee principes neque potestates nisisolus quigenerauit pater qui natus est filius 3. Of the holy Ghost to be proceeding How the generation of the Sonne and the procession of the holy Ghost do differ I cannot tell only I say with S. Augustine that they do differ sedego distinguere nescio non valeo noÌ„ sufficio The communicable proprieties are simple infinite immutable eternall iust mercifull onlie wise omnipotent of which the three persons doe inseparably communicate
Out of these proprieties doe issue Apotelesmata and actions in which the Trinity doe likewise severally yet inseperably cōmunicate I say inseperably according to that Rule of the Schooles Opera Trinitatis ad extra sunt indivisa by which wee may learne to vnderstand that other of S. August Trinitas inseperabilitèr operatur to be spoken onlie of such workes which God doth without his Essence in his Creatures These outward actions of the Trinity do belong vnto one of these three heads viz 1. Creation 2. Redemption 3. Sanctification All comprised in that hymne of St. Augustine Gloria patri qui ereauit nos Gloria filio qui redemit nos Gloria Sp. S. qui sanctificauit nos Med. 33. cap. Creation is 1. Of the world in generall 2. Of man in speciall God created the fabricke of the world of nothing Nothing but nothing had this Lord Almighty Whereof wherewith whereby to build this City bestowing but sixe daies for the making and adorning of it and ever since by his watchfull eie of providence hath and doth carefully gouerne the same Which Plato coulde teach vs who avoweth it to be one the selfe same supreame powers office to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We condēne therefore the blasphemy of the Epicures which make our God an idle and carelesse God like vnto Baal in the booke of Kings which was a sleepe and must be awaked as also the opinion of Averroes vpon how goodly pretence soever builded who hemd the providence of God with in the circle of the Moone saying as it is in Iob The clowds hide him that he cannot see and he walketh in the circle of heavē thinking it absurd ad hoc deducere Dei maiestatem vt sciat quot culices nascuntur Non vacat exiquis rabus adesse Iovi Nunquam sic cura Deorum Se premit vt vestrae morti vestraeque saluti Fata vacent saith Lucan of some vile persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For wee concerning our God haue learned of a better Master that although he hath his dwelling on high yet he abaseth himselfe to beholde things in heauen and earth that he is a God not only of the mountaines but of the vallies likewise lending his providence to the examinatiō of things of the least consequence as feeding of Rauens lighting of sparrowes vpon the ground clothing of Lilies and numbering of haires A doctrine not fully beleeued of them who when they see the wicked to builde heapes of sinne as high as Bable and yet to escape the vengance of God whē otherwise the godly are vnder his rod and punishment do breake out into blasphemy and some out openly that which Davids foole did but say in his heart Non est Deus Morn de ver Ret. Ch. cap. 12. Pompeiumque dijs obicis Luc. 9. lib. Hence Cato woulde faine haue God to giue him a reason-why Caesar overcame Pompey and Hercules in the Poet complaines in the extremity of torment that he which had freed the world of robbers and sauage beasts and beene profitable to all men had liued in miserie and shoulde die in shame when on the contrary Euristeus a tirant did liue in the ruffe of pride was liues-like the rod of God was not vpon him Et sunt qui credere possunt esse Deos Neither did the mindes of heathen men only but of Gods Saints also totter and reele in their iudgements cōcerning providence for there was a time when Ecclesiastes complained Behold the teares of the oppressed none comforts them likewise Habacuck Thou art a God of pure eies and canst not see evil thou cāst not behold wickednes wherefore dost thou looke vpō the transgressours and holdest thy tongue when the wicked deuours 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 I will say no more thē that which Ecclesiastes Habaouch vpon better advise of Gods alwaies righteous iudgements and after the tēpest of their thoughts was alaid haue avowed before me to wit that howsoeuer God doth seeme not to see or to winke at the wicked yet indeed if we suspend our hasty iudgmēt a while and waite his patience til he hath whet his glittering sword and his hand shall take holde on iudgment we shal find that of Moses to be true That hee rewardeth to their face them that hate him to bring them to destruction for so speaketh Ecclesiastes If in a Country thou seest the oppression of the poore and the defrauding of iudgement and iustice bee not astonied at the matter for hee that is higher then the highest regardeth and there bee higher then they Habacuck likwise ô Lord Thou hast ordained them for iudgement O God thou hast established them for correction if not in this world yet vndoubtedly in the worlde to come For J remember that the Apostle giueth it for a note that because the Thessaloniās were afflicted with persequutions by wicked men that this was an argumēt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess 1.5 That there is a iudgement to come in which it should goe well with them and as ill with their enemies Recepisti bona in vitâ tuâ Lazarus similitèr mala Luc. 16. Abstulit hunc tandem Rufini poena tumultum Absoluitque Deos iam non ad culmina rerum Iniustos creuisse queror tolluntur in altum Vt lapsu grauiore ruant Claud. l. 1. in Rufin This God hauing created all things in the stage of the world by a word onely of his mouth being come in the 6. day to create man as being a worke of more excellency and therefore 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 thē the rest In similitudinem nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Not only let vs make man but let vs invest him with liberties and priuiledges aboue other creatures make him a None-such in the world to rule over fishes of the sea birds of the aire beasts 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 Diuinae particulam aura Hor. and had infusde from aboue such supernaturall graces that hee was indeed the mirror of Gods creatures and minion of the world like vnto God vpon whō the alone God had conferred in abundant measure all his speciall ornaments for hee had no darknesse in his vnderstanding nor perversnesse in his will nor Rebellion in his affections no sicknes nor crasines in his whole body nor never should haue had if neuer mispending this rich dowry of God hee did neuer runne bakerupt beyonde the bounds of Gods commandements But this man thus highly exalted in the loue of God Peacock-like taking a
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