A confession of Christian religion

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

I Vnfainedlie beleeue that there is one , immortall , vncompounded , 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 ●e●e diem diceret , nisi ali●m Iudicem , alia subsellia reformidares . Mor. ● . ●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 conscience 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 incumber 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 cannot say that there are three Gods , but one God , Alius personalitèr non aliud esse●rialitèr 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for though the persons bee distinguished in number , yet they be not devided in Essence : which is a mistery to which mans understanding 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 , Hidden 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 cum dicitur non 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 pregnant places of scripture , so it is evident 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: vpon which place S. Augustine giueth the note , Qui nescis triuitatem , ito ad Iordanem ; And an other Father , Conveniat mens tua Sanctum Iohannem 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 conspiring 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 , neque●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 , non 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 , communicate , 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 condemne 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 heaven ; 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 examination 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 , when 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 concerning 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 canst not behold wickednes , wherefore dost thou looke vpon 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 than that which Ecclesiastes , & Habaouch , vpon better advise of Gods alwaies righteous iudgements , and after the tempest 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 iudgment 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 Thessalonians were afflicted with persequutions by wicked men , that this was an argument , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 than 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 whom 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 manducanerunt 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 man 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 common 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 hominem , as denying the two natures in 1. Hypostasis , and implying that the man 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 Adam , that thereby he might take occasion 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 men 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 can no other reason be assigned of the reiection of the wicked , but that of Christ in the Gospell , Etiam pater quia sic placuit tibi : Non dicit , qua ratione sic patri placuit , sed tantum 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 damnation ; 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 men 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 them 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 perdition of al mankind , 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 whom 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 giuen 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 man 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 , when 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 admiration otherwise applied I confesse 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 b●na opera ●atis magnifice commendare . Luth. hath it not left vnto him as Arbitrary , but hath a necessity laid vpon 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 etiāvitae hominum , si 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 peccatum , 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 confesse 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. From the event of prophesies , everie one compleat in his proper time , although foretold 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 , 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 , even 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 from 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 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 , 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 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 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 , & concerning 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 nation , & language vnder heauen , in their owne familiar tongue , that so every man 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 seauenty 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 them 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 pietie : nor 2 secondly 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 oppositum 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 commendation , 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 summonned thither , & therevpon protested by letters against the said Councel , which letters being thus indorsed , Sanctissimis atque in primis obseruandis in Christo patribus Conuentus 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 non 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 Exordium there followeth , Centum quinquaginta anni sunt & multo ampliùs , ex quibus Reges Christiani petierunt à pontificibus Romanis Ecclesiasticae disciplinae iam tum labentis restitutionem , &c.

* Quantus labor ? To reforme nothing , Queene Mother her selfe in a letter could complaine 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 sanctum 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 than one single Commentary ; and if the generall streame of Fathers run one way , not easily to be swaied by any priuate ●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 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 wil not say , blasphemous , is the iudgment 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 Vatican 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 another sence then that of the Pope of Rome to be more consonant vnto the Text of Scripture ; yet , Sed tamen , si hoc Ecclesia iusserit , credam : captiuaebo . n. intellectum meum in obsequium Ecclesiae . And Bellarmine himselfe , lib. 4. de Roman . pont. cap. 5. Si papa praeciperet vitium , aut prohiberet virtutem , Ecclesia teneretur credere , virtutem esse malam & vitium esse bonum , but it shoulde seeme this troubled him afterwards for in his Recognitions he endeauoureth to excuse it .

The matter of this Church is 1 Angells 2 Men

1 Angells , 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 , but choose rather to tread in the path of Antiquity , Et nemo bibens vetus Vinum statim vult nouum , dicit enim vetus melius est . Luc. seing the learned Zanch. is perswaded that Angells be parts of the mysticall body of Christ , and members of the Church , seeing they receaue by the mediation of Christ , these benefits ensewing .

1 To be confirmed in their blessed estate .

2 To haue a more perfit Revelation of the wil of God touching the calling of the Gentiles .

3 To be reconciled to man , from whom they were averse before , as being executioners of Gods wrath vpon our sinnes , and hence is their ioie for our seuerall conuersions .

And I beleeue that this opinion is strongly maintained , and abetted with these places of Scripture : Ephes. 1.10 . Coloss. 1.20 .

2 Men. 1. Non Hypocrits , or wicked men , for howsoeuer they carry an outward profession of Sanctity , & the liuery of Christians , yet indeed are they not true & liuing members of Christs body : for otherwise this would follow , that the Hypocrite being to receiue his portion in the firie lake , that Christ should condemne into hel , his owne members ; only I must advise you , that in the iudgement of Charity you do esteeme al those for true members of Christ , which fashion themselues to an outwarde conformity in the Church , alwaies remembring what S. Augustine answered Petilian charging him to be a reprobate . In area domini sum vel frumentum , vel palea : sed huius areae ventilabrum non est lingua Petiliani .

But 2. holy men , elect children , & Saints of God , for their sins being washed away in the bloud of the Lamb , they only are cloathed with the stole of righteousnes , and haue palmes in their hands , and do follow the lambe whither-soever he goeth , singing honour , and praise , and immortalitie , to him that sitteth vpon the throne , and to the Lambe for evermore .

3. The inwarde forme of this Church is the bond of the spirit , by which the Saints of God dispersed over the whole earth of divers times , are knit togither and linked in a vnion to Christ their head , and a communion amongst themselues .

4. I beleeue this Church to be invisible in respect of this inward forme , for although Momus desired , yet God never granted a window to the breast of man , so that we cannot enter with a Candle to see their faith , their election , the Graces of the holy Ghost : & in respect of the better part , to wit , the Saints blessed in heaven , to whom as we cannot extend the torments of mallice , or the scourge of our tongue , so neither our bodily eies : yet visible in some particular churches , as now in England ( for the welfare of which Church my praier hath ever bin that in the Canticles , Arise ô North and come ô South , and blow on this garden , that the spices therof may flow out ) yet so as subiect to change , having a waxing , and a waning like the moone : for sometime we read that Christ saith of his Church , who is shee that looketh forth as the morning , faire as the moone , pure as the sonne terrible as an army with banners . Sometimes againe we read of the church , that she is driven by the red-dragon into the wildernes , & hath sent after her , a river of water , to swallow & drown her vp .

5. This Church is a body coupled togither by ioints . Eph. 4.16 . and 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 ( i ) Ecclesiae : for no other Creature whatsoever can 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 foorth oile in great aboundance into the seaven lamps , which stand in the golden candlesticke in the temple , as it is in the vision of Zachary : Gregorius Meg none of the best Bishops of Rone and immediate Predecessor to this Boniface , sic eragice declamitat Ego autem fidencer dico , quia quisquis se Vniuersalem Sacerdotem vocal , vel vocari desi de●at , in elationae sua Antichristum prectortie quia superhiendo se caeteris praepo●is . and therefore the first , and best Bishops of Rome never durst arrogate vnto them selues , to be the generall fathers , & heads of the Church , Verus successor Pauli dicet cum Paulo , Non quod dominemur fidei vestrae , sed adiutores sumus gaudij : Petri haeres audiet Petrum dicentem , Neque vt dominantes in clerum . Ber. in ep. ad Eugen. Nor any in more corrupted times , vntill Boniface the 3. about 600. after Christ having absolved from Parricide Phocas , who had killed Mauricius the Emperour and his Lord , obtained in lew of this Cburch blessing , to be called the Oecumenicall and generall head of the Church ; which ever since the Bishops of Rome haue continued ( notwithout their disadvātag , for it was not for nothing that Barcklay himselfe a Catholicke wrote thus to Clement the 8. Hanc potestatem sempèr censui omnium fluctuum fontem esse , quibus bodiè haeresis tuum navigium lacessit : He giues instance in the Navarrens , Grandfather , Father , and Sonne , who , their kingdome being given away by Iulius the second , revolted ) and do seeke to mainetaine by a distinction minted by them . That Christ indeed is the head of the triumphant , 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 , & transcendent 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 presence in the Church ; and if the Pope of Rome bee that head , how wisely hath Christ prouided , that Error & Heresie shal neuer preuaile in it , seeing the Pope may erre , Non solum actu externo , in quaestione facti , errore exempli , in declaratione opinionis propriae , inijs quae obiter dicat , in medijs ante conclusionem ; sed etiam in rebus fidei , vt summus pontifex , vt publicum os Ecclesiae , in definitiuâ sententiâ ; for many of them haue beene Heretikes , Anastatius the second is tormented in hell for the Heresie of Photinus , as Drantes Cant. 11. dell inf: : reporteth ( but he was factione Gibellinus saith Bellarmine , and therefore his Testimony against this or any Pope not available , Zepherin was a Montanist in Tertulliaus iudgement : Marcelliuus an Idolater according to Bellarmine himselfe , Liberius an Arrian and consented to the condemnaiion of Athanasius . Yea flat Apostats , witnes Liràn in Math. 16. Legimus multos pontifices apostatâsse à fide , and this Bellarmine doth in some sort grant , when he faintly denieth it , if not rather insinuateth the same . Non est propriè haeretica ista sententia , puta , papam errare posse . Est erronea & haeresi proxima , it may be an erroneus , a scandalous , an offensiue position , but non est propriè Haeretica , They are his owne words .

6 The true markes and badges of this Church are only two , the 1 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 no body but him that is lawfully call'd by the Church , and Christian magistrate ; we knowe where it is written : No man taketh this honor vnto himselfe , Nisi vocatus vt Aron ; and that our Saviour did not intrude himselfe into the office of priesthoode , Missus sum à patre , à Meipso non veni ; & his letters patens , are in these words , Thou art a Priest for euer after the order of Melchisedeche : and to that Demande whether the calling of our first Reformers were ordinary or extraordinary ? I answere , it was in this respect Extraordinary , that when the ordinary Ministry was corrupted , God raised vp some of his better servants to reforme that which was amisse : and I deny that al such who haue this extraordinary calling , haue all of them & alwaies the gift of miracles ; Iohn the Baptist did no miracles . Ioh. 10.41 . And whereas they reply , that God did a miracle in his birth : and 2. that hee was of the linage sacerdotal : To the 1 : I answere , the miracle which God did in his birth was knowne only to few : & 2. was done a great time before the Exequution of his charge : To the 2. that the charge which he entred vpon had nothing common with the Leviticall Priesthoode , wherefore his extraction could not authorize him to baptize . Neither yet do I see , how the Papists can obiect vnto Luther , and other ministers in the Reformed Churches to haue no lawful calling , seeing they receiue their ordination from themselues , and we do not deny but the Popish Bishops , in creating Ministers , howsoever they vse more ceremonies than need of , truely 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 retaining and remitting of sinnes .

I beleeue that sinnes are only remitted by God , for I acknowledge it to bee his incommunicable property to forgiue sinne ; according as he proclaimeth of himselfe , Ego , ego sum , qui deleo iniquitates tuas propter me &c: and that man hath but a secundary and ministeriall power , to wit , to publish forgiuenes of sinnes , to those whom God in heaven hath forgiven , for we are but Embassadors , and doe intreate for Christ sake , Reconciliamini Deo : otherwise if the minister doe take vpon him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vpon any absolute power resting in himselfe to forgiue sinnes , the sinner to be absolued may say vnto him , as Augustine hath it : Quid ego homo , nisi aeger sanandus ? vis mihi esse medicus ? mecum quaere medicum : for hee , sinfull man as he is , hath need of one to forgiue his sinnes likewise .

I acknowledge power in the minister to retaine sin , and to award Excommunication , against desperate and scandalous offenders , only I could advise , they would remember , and practise these few rules following . 1 That such ecclesiasticall curses be denounced according vnto the worde of God .

2 That they put a difference betweene privat and publike sinnes , betweene delicta & scelera .

3 That they be not too sharp in their censures , remembring that of Chrysostome , Si Deus est tam benignus , vt quid sacerdos eius tam austerus ?

Against the first , the Bishop of Rome highly offendeth , when euery Easter day he excommunicateth the Reformed Churches , before his solemne Masse ; for whereas the Pope denounceth his curse against vs , Quòd haeretici , wee know the cause is false , & therfore the curse not effectual , seeing , as it is in the Prouerbs , A curse causelesse shall not come : & Neminem ligare debet iniqua Sententia , Gelasius : and therefore wee saie with Tertullian , Dum à vobis damnamur , à Deo absoluimur .

2 The second note of the Church is the rightfull administration of the Sacraments .

Now Sacraments are onlie two 1 Baptisme . 2 The Lords supper .

I confesse Baptisme to be a seale of the covenant of grace , and therefore children being contained in the covenant ( promissio facta est vobis , et liberis vestris ) are to receiue the seale of the covenant , and to be baptised , howsoever first the Pelagian , and since the Anabaptist with great fury , and greater phrensie teach the contrary : and yet when I say Baptisme is a seale of the covenant of Grace , I do not any way extenuat the efficacy of Baptisme : For I confesse Baptisme to be not only a signe or token what we receiue , but also an instrument or meane whereby wee receiue Grace : and to bee the dore of our actuall entrance into Gods house , the first apparent beginning of life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bazil . a seale to the grace of election before receiued , but to our sanctification heere a step that hath not any before it . The efficacy of Baptisme I giue you in Tertullians wordes , Homo per aquam Baptismi licet à foris idem esse videatur , Tert. doc●r . resurrect. intus tamen alter efficitur , cum peccato natus sine peccato renascitur & prioribus perit , succedentibus proficit , deterioribus exuitur , in meliora innovatur , persona tingitur & natura mutatur . And with the Poët : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So farre am I , which Campian impudently chargeth vpon vs , from making Baptisme Adiaphoron , Si habeas recte si careas nihil damni .

Yet doe I not avouch that Baptisme is simply necessary to saluation , for I am perswaded , that child may be saued which is prevented in his Baptisme , by suddaine death , and that saying of S. Bernard alwaies was of authority with me Non priuatio , sed contemptus Baptismi damnat ; and that of S. Ambrose . Qui Sacramentum omittunt ( to wit , in the case aboue specified ) gratiam tamen , non amittunt ; and I thinke , that S. August . if soberly vnderstood , is not so much my enemy in this point , as Papists and some Protestants do beleeue . For I doe conceiue that St. Augustine was more peremptory in this point , thereby to Euince against the Pelagians , that children were tainted with originall sinne : and therefore Extra feruorem disputationis cum Pelagianis , hee did somwhat remit of that seuerity , and we shal find in his booke de Bapt. contra Donatistas lib. 4. Cap. 22. that he is charitable to those that go out of this world vnwashed in Baptisme , Si fortè ad celebrandum mysterium Baptismi in angustijs temporum succurri non potest : They are his own words : and I am not the only man of all the world that thus vnderstood S. Augustine , for S. Bernard in his 77. Epist. ( whose iudgment of the same point what it was you haue before , addeth , Ab his ergo duabus columnis ( S. August . is one , S. Ambros the other ) crede mihi , difficilè avellor , cum his , inquam , me aut errare aut sapere fateor .

I confesse originall sinne to be weakned , and bridled by Baptisme , yea taken awaie , quoad reatum & imputationem , but not quoad actum , & totali abolitione , as the Papists would haue it , for it stil remaineth in vs , as long as wee walke sub onere carnis , and is indeed a sinne , howsoeuer in Christ not imputed vnto the person in whom it is : or if you wil so haue it , I will giue you my iudgement of Concupiscence , remaining after Baptisme in Saint Augustines words , Remittitur in Baptismate , non finitur . And againe , Sed sufficit ( inquis ) quod in Baptismate accepi remissionem omnium peccatorum ? Nunquid quia deleta est iniquitas , finita est infirmitas ? Adhuc carnem fragilem portas , adhuc corpus , quod corrumpitur aggrauat animam , adhuc vtique dicis , donec sanentur languores mei , Dimitte nobis debita nostra . Baptisme is onlie to be dispensed by a minister , not by a laie man , much lesse by a woman : yet I am perswaded , that if a lay man , or woman haue de facto baptised , obseruing the forme of words , the Baptisme is not to be repeated , Nescio an quis piè dixerit esse repetendum ; Aug: S. Augustine was not himselfe vncertaine what to thinke , but doubtfull whether any well minded man in the whole world could thinke otherwise : and I rest in the iudgement of a learned father amongst vs , whose words they are , piè fit , si minister tingat solus , at fit etiam , si tingat alius ; and againe , malè factum est si laicus , D. Abbots loc. de Bapt. peius si faemina rem sacrosanctam hanc attigerit , sed factum est , & quod factum est , infectum esse non potest .

We should indeed keep our selues within the limits of our vocations , each sexe apart , & therefore when women Baptize ( which I take to bee not a permission by lawe , but a presumption against law ) they are to be censured as vsurpers of an others calling , who by vnsanctified hands execute that wherevnto the lawes of God , and his Church , haue deputed others . But yet farre be it from me herevpon , it being but a personall default , to disanull and annihilate the Action , and to make Baptisme no Baptisme to the preiudice of the Receiuer , for delictum cum capite semper ambulat ; & factum alterius alteri nocere non debet .

2 The other Sacrament is the Eucharist , in which the true body and bloude of Christ is given vs vnder the visible forme of bread , & wine , to bee receiued by the mouth of faith of everie beleeuer . And I am perswaded that as truely as the bread and wine is receiued by my hand , and conveied into my stomacke , so assuredly the body and bloode of Christ Iesus is receiued by the hand of faith , and conveied vnto my soule , and conscience , & this certainety is assured vnto me by those Emphaticall formes of speeches peculiar in the sacraments , by which the bread is tearmed the true body , and wine , the blood of Christ : so then the body of Christ is present in the sacrament , verè , non imaginariè , how be it non corporali praesentiâ , sed spirituali ; according to that of S. Augustine , Quid paras ventrem , & dentes ? crede , & manducasti .

Away then with the wheaten Idoll the Masse , and Popish Transubstantiation , for that there can be no such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Transubstantiation , I protest vpon these reasons .

1 It crosseth the institution of Christ , he bideth vs to receaue his supper In mei recordationem , now we know that Recordatio is Rei absentis , non praesentis .

2 Christians would then be Anthropophagi , and the Lords table should bee like the house of Polyphemus in the Poet , — Et trepidi tremerent subdentibus artus .

3 This implies a blasphemy , for then Christ being chewed , and eaten , in ventrem cederet , and therefore according to the doctrine of the Gospell , in latrinam abijceretur .

4 Then the wicked should eate his flesh , and so haue eternall life .

5 We see the Accidents of bread , & wine to remaine , and therfore the propper substances of bread , & wine , must remaine , except we woulde haue an Accident to subsist without his proper substance , which is absurd in reason .

And I do account that glosse which the master of the sentences doth set vpon this matter verie rediculous , to wit , that therefore the breade and wine being indeed vanished away , their accidents must remaine to cover the flesh , and bloude of Christ .

1 Vt fides scilicet haberet meritum ; Auerr●es in 12. metaph : Quoniam christiani manducant Deum quem adorant , fi● anima mea cum philosophis . quia fides non habet meritum , vbi humana ratio praebet experimētum

2 Ne abborreat animus , si carnem ipsam oculi vsurparent .

3 Ne ab incredulis Religioni Christianae insultetur , as if they did eate mans flesh . I protest likewise against the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and consubstantiation of the Lutherans , who doe faine a Coexistence of the body of Christ , in , sub , or cum pane , and I could wish that they would vse more moderation against their Opposits .

I conclude my iudgement of both sacraments with this doctrine , that neither sacrament hath vim causatiuam gratiae , as the Papists speake , that I may explicate my selfe to the capacity of the simple , that there is not in the corporal elements of the Sacraments any supernaturall Grace inherent and essentiall , but that the Sacraments are instruments & meanes , by the which the holy Ghost is effectually powerfull , to offer , exhibit , & apply , the merit of Christs passion , to every beleeuer .

That which pessimè & pertinacissimè Eutyches as I read of him , I hope I may truely , and from a sober and Christian resolution averre : In hac fide genitus sum , vsque hodie vixi in ea , & opto mori , Etiam sic sentio sic credo . I. D. His qui contradicit , aut omnino à Christi nomine alienus est , aut est Haereticus .

FINIS .