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A41016.xml
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<title>Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction.</title>
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<note>(EEBO-TCP ; phase 1, no. A41016)</note>
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<title>Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction.</title>
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<note>Attributed to Daniel Featley. Cf. BLC.</note>
<note>Mercurius Britanicus is Marchamont Nedham. cf. BLC.</note>
<note>Reproduction of original in Thomason Collection, British Library.</note>
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<front>
<div type="encomium">
<pb facs="tcp:50301:1"/>
<head>To the AUTHOR upon his FRONTIS-PIECE.</head>
<l>Eagle, who e'r thou art; it is a prize</l>
<l>Not worth thy wing; shall eagles stoop at flies?</l>
<l>True; they have blown thy prey; but, in thy stead,</l>
<l>The vulgar fly-flap might have struck them dead.</l>
<l>But they have sported with the flame of Kings!</l>
<l>That very flame would soon have burnt their wings:</l>
<l>If not; <hi>Arachne,</hi> in her watchfull seat,</l>
<l>As sure as <hi>Greg'ries</hi> hand, had done the feat.</l>
<l>But 'tis too late: some honour it will be,</l>
<l>Above their merits, to be crush't by thee.</l>
</div>
<div type="frontispiece">
<pb facs="tcp:50301:1" rendition="simple:additions"/>
<p>
<figure/>
</p>
</div>
<div type="title_page">
<pb facs="tcp:50301:2" rendition="simple:additions"/>
<pb facs="tcp:50301:2" rendition="simple:additions"/>
<p>SACRA NEMESIS, THE Levites Scourge, OR, Mercurius
<list>
<item>
<hi>BRITAN.</hi>
</item>
<item>
<hi>CIVICVS</hi>
</item>
</list> Disciplin'd.</p>
<p>ALSO Diverse remarkable Disputes and Resolvs in the ASSEMBLY of Divines related, Episcopacy asserted, Truth righted, Innocency vindicated against detraction.</p>
<q>
<bibl>Nazianzen, Epist. 11.</bibl>
<l>
<gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>
</l>
</q>
<q>
<bibl>Anonymus de pace ecclesiae.</bibl>
<p>Nunquam veritas rea fuit, ut non in eodem foro causam ageret innocentia.</p>
<p>The truth of religion was never indicted, but innocency was arraigned at the same bar.</p>
</q>
<q>
<bibl>DEUT. 33.11.</bibl>
<p>Strike through the loyns of them that rise up against <hi>Levi,</hi> and of them that hate him, that they rise not again.</p>
</q>
<p>OXFORD, Printed by <hi>Leonard Lichfield</hi> printer to the Universitie. 1644.</p>
</div>
<div type="to_the_reader">
<pb facs="tcp:50301:3"/>
<pb facs="tcp:50301:3"/>
<head>To the READER.</head>
<p>WHen the <hi>hart</hi> is smitten, and sore hurt, all the <hi>raskall deer</hi> run away, and leave him alone to the crueltie of the blood-hounds: so it is with the vulgar sort, when a person of qualitie in Church or common<g ref="char:EOLhyphen"/>wealth is wounded by the <hi>Nimrods</hi> of this age in his e<g ref="char:EOLhyphen"/>state, libertie or reputation (though not in conscience) they all shun him and shift (as well as they can) for them<g ref="char:EOLhyphen"/>selves: none dare give a <hi>pluck</hi> at the <hi>arrow,</hi> much lesse chase away the hounds that follow eagerly upon the <hi>hot sent,</hi> and never leave till they have <hi>pluckt</hi> the deer down. O the miserie of these days,<note place="margin">Esay 51.19.</note> by so much the more woful because not bemoaned (these things are come upon thee, who will lament thee?) What! said I bemoaned! nay scorned and derided; nay insulted insolently upon, nay uncha<g ref="char:EOLhyphen"/>ritably censured. If the viper light upon <hi>Pauls</hi> hand,<note place="margin">Acts 28.4.</note>
<hi>surely he is a murderer</hi> not worthy to live: if a man be <hi>committed,</hi> certainly he hath <hi>committed</hi> some great fault in the judgement of the <hi>ignobile vulgus,</hi>
<note place="margin">11.36. <hi>Herman leomel Spong. ex lit. urb.</hi> 8. <hi>catenae marty<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>um sunt monilia religio<g ref="char:EOLhyphen"/>nis.</hi>
</note> who forget of whom the Apostle spake in the <hi>He<g ref="char:EOLhyphen"/>brews, they were tryed by mockings and scourgings; yea, more<g ref="char:EOLhyphen"/>over by bonds and imprisonment, whom the world was not wor<g ref="char:EOLhyphen"/>thy of.</hi> They who are in durance are judged not to be wor<g ref="char:EOLhyphen"/>thy to live in the world; whereas by the judgement of the holy Ghost, if they suffer in this kind for a good consci<g ref="char:EOLhyphen"/>ence, the world is not worthie of them<g ref="char:punc">▪</g> yet now calami<g ref="char:EOLhyphen"/>tie is accompted a crime, and misery guilt, and durance malignancie, and to visit those that are imprisoned a sufficient cause of bonds. Never was there since the Re<g ref="char:EOLhyphen"/>formation,
<pb facs="tcp:50301:4"/>
no not in Q. <hi>Maries</hi> dayes,<note place="margin">
<hi>Humphredus in vita Iuelli ne<g ref="char:EOLhyphen"/>bula est, transi<g ref="char:EOLhyphen"/>b<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>t.</hi>
</note> when the <hi>clearest skie</hi> of the Church was <hi>over-cast</hi> with a bloody cloud, such a lamentable cry heard from the sons of <hi>Levi,</hi> their wives and children being thrust out of the sanctua<g ref="char:EOLhyphen"/>rie, spoyled of all their goods, stript stark naked, and star<g ref="char:EOLhyphen"/>ved with hunger and cold as at this present. Neither is this all,<note place="margin">
<hi>P<gap reason="illegible" resp="#PDCC" extent="2 letters">
<desc>••</desc>
</gap>s. sat.</hi> 1.</note> but every <hi>tressis agaso,</hi> every <hi>hackney</hi> pamphleter, every mercenary scribler casts blots on their faces, and adds affliction to the afflicted, and powreth vinegar in<g ref="char:EOLhyphen"/>to their wounds in stead of oyl. Among these <hi>Britanicus</hi> is the busiest, who in the ensuing treatise is called to an accompt. But who he is in particular or his antagonist; appeares not,<note place="margin">
<hi>Eras. adag. Andabatarum ritu.</hi>
</note> for they fight like <hi>Andabatae</hi> in <hi>tenebris</hi> in the dark, or rather like <hi>whifflers</hi> with vizards on their fa<g ref="char:EOLhyphen"/>ces. And marvail not at it, for <hi>truth seldom appears</hi> (now adays) on either side <hi>but masked.</hi> And if <hi>Britanicus,</hi> who is a favourite of the time, <hi>Gallinae filiu<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> albae,</hi> whose daring pen weekly provoketh, not only the <hi>crozure,</hi> but the <hi>Scepter,</hi> yet conceals his proper name; how much more needed his adversarie so to doe, who was before in <hi>nimbo,</hi>
<note place="margin">
<hi>Liv. dec. Foedior in orbe trucidatio, cum turba foemina<g ref="char:EOLhyphen"/>rum puerorum<g ref="char:punc">▪</g> que in succen<g ref="char:EOLhyphen"/>sum ignem se Conjicerent: rivi<expan>
<am>
<g ref="char:abque"/>
</am>
<ex>que</ex>
</expan> sangui<g ref="char:EOLhyphen"/>nis flammam orientem restin<g ref="char:EOLhyphen"/>guerent.</hi>
</note> and now is in <hi>limbo</hi> (where usually no light is seen but through a chink, nor men but through a gra<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>e) who hath lost all <hi>pro Christo Domino, & Domini Christo,</hi> for the Lord Christ, and the Lord his Christ, that is, his a<g ref="char:EOLhyphen"/>noynted, save the testimonie of a good conscience, and a vehement desire to quench the fire kindled of late in the bowels of the Church even with his blood, as the <hi>Asta<g ref="char:EOLhyphen"/>pani</hi> sometimes did, and bury it in his ashes?</p>
</div>
<div type="table_of_contents">
<pb facs="tcp:50301:4"/>
<head>The speciall Contents of this treatise, with the arguments of every section.</head>
<list>
<label>SECTION I. The character of <hi>Britanicus.</hi>
</label>
<item>
<hi>p.</hi> 1.</item>
<label>SECT. II. The censure of the <hi>diurnalls</hi> and <hi>scouts.</hi>
</label>
<item>
<hi>p.</hi> 2.</item>
<label>SECT. III. Six shamelesse untruths uttered by <hi>Britanicus</hi> in three lines, and the true cause set down why D. <hi>F.</hi> was voted out of the Assembly of Divines.</label>
<item>
<hi>p.</hi> 3.</item>
<label>SECT. IV. How the parsonage of <hi>Lambeth</hi> and <hi>Acton</hi> came to be sequest<g ref="char:EOLhyphen"/>red, and why.</label>
<item>
<hi>p.</hi> 5.</item>
<label>SECT. V. That D. <hi>F.</hi> was no intelligencer or spie to <hi>Oxford,</hi> and the cen<g ref="char:EOLhyphen"/>sure past upon him <hi>Sept.</hi> 29. discussed.</label>
<item>
<hi>p.</hi> 8.</item>
<label>SECT. VI. <hi>Aulicus</hi> truly relateth the reasons alledged by D. <hi>F.</hi> against the new covenant in the open Assemblie.</label>
<item>
<hi>p.</hi> 11.</item>
<label>SECT. VII. Divers remarkable passages in the Assemblie of Divines related in a letter to the Primate of <hi>Ireland</hi>: together with severall spee<g ref="char:EOLhyphen"/>ches there made concerning the three creeds, the imputation of Christs active and passive obedience<g ref="char:punc">▪</g> and King <hi>Iames</hi> his advice to the Synod held in <hi>France</hi> at <hi>Privase,</hi> & concerning the second clause in the new covenant.</label>
<item>
<hi>p.</hi> 12.</item>
<label>SECT. VIII. Sixteen reasons for Episcopall government unanswered by the <hi>Smectymnians</hi>: together with the judgement of all the reformed Churches for Episcopacie.</label>
<item>
<hi>p.</hi> 50.</item>
<label>
<pb facs="tcp:50301:5"/>SECT. IX. <hi>Britanicus</hi> his scurrilous jests at spirituall Courts retorted, and <hi>ex tempore</hi> prayers and exercises censured.</label>
<item>
<hi>p.</hi> 60.</item>
<label>SECT. X. The abuse of appropriations of benefices, and the necessitie of pluralities as the case stands.</label>
<item>
<hi>p.</hi> 62.</item>
<label>SECT. XI. That the abjuration of Episcopacie, especially in the Clergie of <hi>England,</hi> involveth all them who take such an oath in perjury and Sacriledge.</label>
<item>
<hi>p.</hi> 65.</item>
<label>SECT. XII. Of profitable doctrines and beneficiall positions held by <hi>Brow<g ref="char:EOLhyphen"/>nists</hi> and Sectaries.</label>
<item>
<hi>p.</hi> 66.</item>
<label>SECT. XIII. Of ministeriall habits, the strict observance of the christian Sab<g ref="char:EOLhyphen"/>bath, and how the <hi>Brownists</hi> and other Sectaries prophane it.</label>
<item>
<hi>p.</hi> 68.</item>
<label>SECT. XIV. Of the subscription of the letter written to the Primate of <hi>Ire<g ref="char:EOLhyphen"/>land,</hi> and the strange interpretation thereof by Sir <hi>W. E.</hi>
</label>
<item>
<hi>p.</hi> 70.</item>
<label>SECT. XV. Wholesome and seasonable advice to <hi>Britanicus.</hi>
</label>
<item>
<hi>p.</hi> 72.</item>
<label>SECT. XVI. A sober reckoning with <hi>Civicus.</hi>
</label>
<item>
<hi>p.</hi> 74.</item>
<label>SECT. XVII. A <hi>Corollarium,</hi> consisting of the testimonies and Eulogies of ma<g ref="char:EOLhyphen"/>ny foraign Divines of eminent note, concerning <hi>D. F.</hi>
</label>
<item>
<hi>p.</hi> 79.</item>
<label>SECT. XVIII. The sum of <hi>D. F.</hi> his apologie reduced into two unanswerable dilemma's.</label>
<item>
<hi>p.</hi> 88.</item>
<label>SECT. <hi>ult.</hi> A true transcript of the most materiall part of <hi>D. F.</hi> his letter to the Primate of <hi>Ireland,</hi> and an accompt of the whole.</label>
<item>See <hi>pag.</hi> 100.</item>
</list>
</div>
<div n="8" type="article">
<pb facs="tcp:50301:5"/>
<head>ARTICLE 8. Of the three Creeds.</head>
<p>THe three, Creeds, Nice Creed, Athanasius Creed, & that whichis commonly called the Apostles Creed, ought thorowly to be received and beleeved: for they may be proved by most certain warrants of holy Scripture.</p>
<p>
<hi>Concerning this eighth Article, vide</hi> 2 <hi>speeches, pag.</hi> 13.</p>
</div>
<div n="11" type="article">
<head>ARTICLE 11. Of the Justification of MAN.</head>
<p>WE are accompted righteous before God, only for the merit of our Lord and Saviour Iesus Christ by faith, and not for our own works, or deser<g ref="char:EOLhyphen"/>vings. Wherefore, that we are justified by faith on<g ref="char:EOLhyphen"/>ly, is a most wholesome doctrine, and very full of com<g ref="char:EOLhyphen"/>fort, as more largely is expressed in the Homily of Iustification.</p>
<p>
<hi>Concerning this eleventh Article, vide</hi> 5 <hi>speeches, pag.</hi> 20.</p>
</div>
<div type="document">
<pb facs="tcp:50301:6"/>
<head>The two first clauses of the Covenant, as they were offered to the Assembly, licensed, and entred into the Hall book according to Order, <hi>September</hi> 4. 1643. and Printed at London for <hi>Philip Lane.</hi>
</head>
<p n="1">1. THat we shall all and each one of us, sincerely, readily and constantly, through the Grace of God, endeavour in on<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> severall places and callings, the preservation of the true Reformed Protestant Religion, in the Church of <hi>Scotland,</hi> in Doctrine, Wor<g ref="char:EOLhyphen"/>ship, Discipline and Government <hi>according to the Word of God,</hi> and the reformation of Religion in the Church of <hi>England (this Explication to be at the end of the Covenant, as far as we</hi> doe, or shall in our consciences conceive to be according to the Word of God) according to the same holy Word<g ref="char:punc">▪</g> the Example of the last Refor<g ref="char:EOLhyphen"/>med Churches, and as may b<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ing the Church of God in both Nati<g ref="char:EOLhyphen"/>ons to the neerest conjunction and Uniformity in Religion, confessi<g ref="char:EOLhyphen"/>on of Faith, Forme of Church<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> government<g ref="char:punc">▪</g> directory for Worship and Catechizing; that we and our Posterity after us may, as Bre<g ref="char:EOLhyphen"/>thren, live in Faith and Love.</p>
<p n="2">2. That we shall in like manner, without respect of persons, en<g ref="char:EOLhyphen"/>deavour the Extirpation of Popery, Prelacie, Superstition, Heresie, Schisme and Prophanenesse<g ref="char:punc">▪</g> and whatsoever shall be found to be contrary to sound Doctrine, and the power of Godlinesse in both Nation<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>, lest we partake in other mens sins, and thereby be endan<g ref="char:EOLhyphen"/>gered to receive of their plagues, that the Lord may be one, and his Name one in both Kingdoms.</p>
<p>
<hi>To which first printed copie, the Doctors speech delive<g ref="char:EOLhyphen"/>red in the Assembly, relateth</hi> pag. 48.</p>
</div>
<div type="revision_of_document">
<pb facs="tcp:50301:6"/>
<head>The two clauses of the Covenant, as they were altered and Printed by Order of the House of COMMONS.</head>
<p n="1">1. THat we shall sincerely, really and constantly, through the Grace of God, endeavour in our severall places and callings, the preservation of the reformed Religion in the Church of <hi>Scotland,</hi> in Doctrine, Worship, Discipline and Government, <hi>agai<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>st our common Enemies,</hi> the Reformation of Religion in the Kingdoms of <hi>England</hi> and <hi>Ireland,</hi> in Doctrine, Worship, Discipline and Go<g ref="char:EOLhyphen"/>vernment, according to the Word of God, and the Example of the best Reformed Churches, and shall endeavour to bring the Chur<g ref="char:EOLhyphen"/>ches of God in the three Kingdomes, to the nearest Conjunction and Uniformity in Religion, Confession of Faith, Form of Church-Government, Directory for Worship and Catechizing<g ref="char:punc">▪</g> that wee and our Posterity after us may, as Brethren, live in Faith and Love, and the Lord may delight to dwell in the midst of us.</p>
<p n="2">II. That we shall in like manner, without respect of persons, en<g ref="char:EOLhyphen"/>deavour the extirpation of Poperie, Prelacie, <hi>that is, Church-Go<g ref="char:EOLhyphen"/>vernment by Arch-Bishops, Bishops, their Chancellours, Com<g ref="char:EOLhyphen"/>missaries, Deans, Deans and Chapters, Arch-deacons, and all other Ecclesiasticall Officers depending on the Hierarchie,</hi> Superstition, Heresie, Schism<g ref="char:punc">▪</g> Prophanenesse, and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse; lest we partake in other mens sins<g ref="char:punc">▪</g> and thereby be in danger to receive of their plagues and that the Lord may be one, and his Name one in the three Kingdoms.</p>
</div>
<div type="errata">
<pb facs="tcp:50301:7"/>
<head>Errata.</head>
<p>
<hi>Epist. to the reader, l.</hi> 19. in. <hi>r.</hi> to. <hi>p.</hi> 12. <hi>l.</hi> 23. dazled, <hi>r.</hi> so dazled. <hi>p.</hi> 15. in marg. <hi>Vos. de</hi> 36. <hi>r. Vos. de tribus symbo. p.</hi> 40. <hi>l.</hi> 1. 2. <hi>Cor.</hi> 1.30. <hi>r.</hi> 1. <hi>Cor.</hi> 1.30. <hi>p.</hi> 43. <hi>l.</hi> 13. <hi>speciei. r. specie. p.</hi> 52. <hi>l.</hi> 24. <hi>Acts.</hi> 3.1. <hi>r.</hi> 1.3. <hi>p.</hi> 61. adde in marg. <hi>Aug. de civit. Dei. l.</hi> 19. <hi>c.</hi> 19. <hi>l. ult. p.</hi> 66. <hi>l.</hi> 22. thought <hi>r.</hi> sought. <hi>p.</hi> 69. <hi>l.</hi> 25. there <hi>r.</hi> then. <hi>p.</hi> 87. <hi>l.</hi> 14. <hi>dele</hi> his owne Nation<g ref="char:punc">▪</g>
<hi>for Primate of Armagh. r.</hi> Primate of Ireland.</p>
</div>
</front>
<body>
<div type="text">
<pb n="1" facs="tcp:50301:7"/>
<div n="1" type="section">
<head>SECTION I. The Character of <hi>Britanicus.</hi>
</head>
<p>
<hi>DIego</hi> writeth,<note place="margin">
<p>
<hi>Diego Tornis edit. Venet.</hi> 1604.</p>
<p>
<hi>Barcaeus, vester Diabolo venit obviam petiit<expan>
<am>
<g ref="char:abque"/>
</am>
<ex>que</ex>
</expan> ut cathedram ejus occuparet, quia erit dig<g ref="char:EOLhyphen"/>nior.</hi> Psal. 1.</p>
</note> That <hi>Barcaeus</hi> meeting with the Devill sit<g ref="char:EOLhyphen"/>ting at his ease upon a Chaire, bid him rise up and give place to his better. The tale, <hi>Britanicus,</hi> is morallized in thee, thou mayst very well chalenge the precedencie of Satan, and thrust him out of his Chaire, <hi>The seat of the scornfull,</hi> wherein thou hast sate for these many moneths, and out-railest all the <hi>Shimie's,</hi> and <hi>Rabsekehs,</hi> and out-Lyest all the <hi>Simmeasses</hi> and <hi>Pseudolusses</hi> that ever sate in that Chaire. And although <hi>Tacitus whispers</hi> me in the eare, <hi>Maledicta, si irascaris, agnita videntur; spreta exolescunt:</hi> Contumelious speeches if they put thee into a chafe, seeme to argue guilt. Yet because a wiser then he adviseth, in some case, <hi>to answer a foole according to his folli<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>, lest he be wise in his owne conceit</hi>:<note place="margin">Prov. 26.5.</note> And because it is rather an argument of stupiditie then innocencie, to be altogether unsensible when our integritie, or the reputation of our friend is touched, though it be but with the <hi>scratch of a goose quill<g ref="char:punc">▪</g>
</hi> I though fit, <hi>potius vexatum & castiga<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>um quam despectum dimit<g ref="char:EOLhyphen"/>t<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>re Vatinium,</hi> rather to dismisse <hi>Vatinius</hi> well cudgelled then sligh<g ref="char:EOLhyphen"/>ted, I meane that scorne of all the learned, and hate of all good men, <hi>Britanicus,</hi> or rather <hi>Brutanicus</hi>
<g ref="char:punc">▪</g> not from <hi>Brutus</hi> but <hi>Brutum.</hi> For he is no better then one of <hi>Cerberus whelpes,</hi> at which <hi>Hercules</hi> would not vouchsafe to give a <hi>Kick</hi> in his returne from Hell: yet because since he hath lickt cleane the <hi>Expraetors</hi> trencher,<note place="margin">Alderm. <hi>P.</hi>
</note> he never leaveth <hi>barking</hi> at all who adore not the <hi>cap of maintenance,</hi> nor <hi>canonize</hi> the <hi>synagogue</hi> of orbicular independents; I was desired to strike him <hi>baculo pastorali,</hi> and teach him from henceforth, <hi>sua potius lambe<g ref="char:EOLhyphen"/>re ulcera, quam aliorum famam arrodere,</hi> rather to use his tongue in licking his owne sores, then his teeth in <hi>biting</hi> them, upon whom heretofore he basely fawned. The best is, he to whose appologie I have consecrated my Pen, is <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, out of the danger of this haile shot, above these <hi>nebulas nebulonum,</hi> his reputation is safe both from the tongue of detraction and teeth of envie, being trea<g ref="char:EOLhyphen"/>sured up in the hearts of all that sincerely love the truth. <hi>Anthonie</hi> proscribed <hi>Cicero,</hi>
<note place="margin">
<hi>Vell. Paters<g ref="char:punc">▪</g> l.</hi> 2.</note> for the space onely that the Triumvirate in <hi>Rome</hi>
<pb n="2" facs="tcp:50301:8"/>
lasted, but <hi>Cicero</hi> proscribed <hi>Anthonie</hi> to all ages. The more Ca<g ref="char:EOLhyphen"/>momile is trod upon, the sweeter smell it gives, and the black as<g ref="char:EOLhyphen"/>persions of malice serve but as a dark foyle to set off the lustre of emi<g ref="char:EOLhyphen"/>nent vertue. For thee, <hi>Britanicus,</hi> seeing thou knowest not thy selfe, I will send thee to S. <hi>Ierome</hi> for thy Character, under the name of the Else <hi>Helvidius, Loquacitatem facundiam existimat, & maledi<g ref="char:EOLhyphen"/>cere omnibus bonae conscientiae signum arbitratur</hi>: he accounts ray<g ref="char:EOLhyphen"/>ling to be Rhetorick, and deemes it to be an argument of a good Conscience, to speake evill of all men.</p>
</div>
<div n="2" type="section">
<head>SECT. II. The censure of all the Diurnals and Scouts.</head>
<p>WHat <hi>Lactantius</hi> threatned the ravening Wolves, will soo<g ref="char:EOLhyphen"/>ner or later befall the mad Dogs also;<note place="margin">
<hi>Divin Instit. l. ult.</hi>
</note>
<hi>Veniet lispis rapa<g ref="char:EOLhyphen"/>cibus dies suus,</hi> not onely those ravening Wolves that have <hi>worried,</hi> not so much the flock of Christ, as the pastors themselves, devouring them with their wives and children, and all their substance; but al<g ref="char:EOLhyphen"/>so those snarling Curs and mad Dogs, that have fastened their <hi>veno<g ref="char:EOLhyphen"/>mous teeth</hi> upon the true Servants of God, shall <hi>have their day.</hi> A<g ref="char:EOLhyphen"/>mong whom, take heed lest thou be found, who hast two knowne properties of a <hi>Cur,</hi> to <hi>bark at the cleare</hi> light, and to <hi>file</hi> in the best and cleanest swept roome.<note place="margin">
<hi>Scalig. contra Lyid. In locis nitidissimis oli<g ref="char:EOLhyphen"/>dum ponit.</hi>
</note> Thou art not content to traduce and vi<g ref="char:EOLhyphen"/>lifie the Reverend and Learned Clergie, and spot and staine the prime Nobilitie and Gentrie of the Kingdome, but like the Ser<g ref="char:EOLhyphen"/>pent <hi>Ptyas,</hi> thou <hi>spittest venome</hi> at Majestie it selfe; and there<g ref="char:EOLhyphen"/>fore mayest expect for thy deserts, without any ambition, the highest preferment of <note n="*" place="margin">
<p>The one was hanged on a Gallowes fifty cubits high, the other in a Cage on the highest Tower in Munster<g ref="char:punc">▪</g>
</p>
<p>
<hi>Civicus, Scoticus, C<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>elicus.</hi>
</p>
</note>
<hi>Haman</hi> or <hi>Cnipperdoling.</hi> It is repor<g ref="char:EOLhyphen"/>ted of a late Lidger Embassadour at <hi>Venice,</hi> that he wrote with the poynt of a Diamond in Glasse this definition of an Embas<g ref="char:EOLhyphen"/>sadour, <hi>An Embassadour is an honourable Spye, sent by the State to lye for the good of the Common-wealth.</hi> I hold this definition of an Embassadour in generall to have too much in it <hi>mordacis verita<g ref="char:EOLhyphen"/>tis,</hi> of tart truth: but he should doe thee, and thy three Brethren in iniquitie, (all of the <hi>Bastard</hi> brood of <hi>Maia</hi>) right, who should define you <hi>base Spyes, hired to invent and vent Lyes through the whole Kingdome, for the good of the Cause.</hi> For what is your week<g ref="char:EOLhyphen"/>ly
<pb n="3" facs="tcp:50301:8"/>
imployment but to smother the cleare truth of all proceedings at Court, and set a varnish upon all the Machiavillian cheats, un<g ref="char:EOLhyphen"/>christian practices, and horrible out-rages committed by the Plun<g ref="char:EOLhyphen"/>derers and their complices in the Citie? Howbeit, because <hi>Urbanus</hi> hath taken thee to taske for thy <hi>scandalum magnatum,</hi> of which thou art like one day to <hi>heare without an eare</hi>: I shall discipline thee at this present onely for opening thy <hi>foule mouth</hi> upon a late Member of the Assembly, whose hands thou knowest are so tyed, that he cannot wipe away the <hi>froth</hi> of thy impute discourse, which thus <hi>driveleth</hi> from thee.</p>
</div>
<div n="3" type="section">
<head>SECT. III. Six Untruths uttered by <hi>Britanicus</hi> in three Lines; the true cause why <hi>D. F.</hi> was voted out of the Assembly.</head>
<p>
<q>IT is briefly mentioned before, who was an Intelligencer to <hi>Ox<g ref="char:EOLhyphen"/>ford</hi> of passages in the Assembly, now a word more of it:<note place="margin">
<hi>Merc. Brit. pag.</hi> 47.</note> That grave Doctor, I meane Doctor <hi>Featley,</hi> that held corresponden<g ref="char:EOLhyphen"/>cie with the Bishop of <hi>Armagh,</hi> and informed his <hi>Irish</hi> grace how much His Majesty was beholding to him for his intelligence, and upon the whole matter desires his grace to move the King to conferre upon him the Deanerie of <hi>Westminster.</hi> The Letter it selfe was intercepted, all of his owne hand writing, and he ac<g ref="char:EOLhyphen"/>knowledged it.</q>
</p>
<p>
<hi>Lingua in udo est & facilè labitur,</hi> the tongue is seated in a <hi>moyst place</hi> and easily slips; this is seene by thee, <hi>Britanicus,</hi> whose tongue hath slipt six times within the short space of three Lines.</p>
<p>First, Thou sayst that the Doctor held correspondence with his <hi>Irish</hi> grace by Letters, whereas the Doctor never received Letter from the Primate of <hi>Armagh,</hi> during the time of his abode in the Assembly.</p>
<p>Secondly, Thou makest a hideous noyse and great racket about a Letter written to his grace, but intercepted; Whereas it was no Letter in truth and proprietie of speech, but a note unsealed with<g ref="char:EOLhyphen"/>out any indorsment or date, and that note also drawne from the Doctor by a wile, by one who at this present is Suttler to the Trai<g ref="char:EOLhyphen"/>ned Band at S. <hi>Albans.</hi>
</p>
<p>
<pb n="4" facs="tcp:50301:9"/>Thirdly, thou sayest, the Doctor informed his grace what good service he had done the King this Parliament; whereas there is ne<g ref="char:EOLhyphen"/>ver a word in that Letter or Note of any service done to His Ma<g ref="char:EOLhyphen"/>jestie, but a meere complaint of unsufferable wrongs offered the Doctor by the Parliament Souldiers, who plundered him both at <hi>Acton</hi> and <hi>Lambeth.</hi>
</p>
<p>Fourthly, thou impudently affirmest, that he desired his grace to move the King to conferre upon him the Deanerie of <hi>Westmin<g ref="char:EOLhyphen"/>ster</hi>; whereas the words in the originall Letter not falsified are, that his grace would put in for himselfe, that he might hold it as a <hi>Commendam</hi> with the Administratorship of <hi>Carlile,</hi> as the Arch<g ref="char:EOLhyphen"/>bishop of <hi>Yorke</hi> held it before.</p>
<p>Fifthly, thou sayest, that the Doctor wrote all this pretended Letter with his owne hand, whereas he wrote never a Line of it with his owne hand, but dictated to another.</p>
<p>Sixthly, thou blushest not to say, that the Doctor acknowledged the Letter examined before the Committee to be his owne, whereas that was but a false transcript, and never so much as shewed to the Doctor, much lesse acknowledged by him to be true. Thou wilt say then, if neither the originall now at <hi>Oxford,</hi> nor the tran<g ref="char:EOLhyphen"/>script was exhibited to the Doctor, nor any witnesse at all produ<g ref="char:EOLhyphen"/>ced to make faith, either that the originall being unsealed was not corrupted, or that this transcript perfectly accorded with the ori<g ref="char:EOLhyphen"/>ginall, neither could be any evidence against the Doctor; how then came it to passe that he was blowne out of the Assembly, and both his Livings, by one blast of <hi>Euroclydon?</hi> I could answer as <hi>Eras<g ref="char:EOLhyphen"/>mus</hi> did to the Emperour, who demanded of him what he thought of <hi>Martin Luther,</hi> a man so much cryed <hi>up and downe</hi> in the world; <hi>up</hi> among the reformed, but <hi>downe</hi> in the Popish Church: Truely, quoth <hi>Erasmus,</hi> he is a worthy and able Divine, and other<g ref="char:EOLhyphen"/>wise irreproveable, onely he was too blame in two things.</p>
<p>First, That he touched the Popes triple Crowne.</p>
<p>Secondly, The Monkes belly, which were two <hi>Noli me tangere's:</hi> so the Doctor, though otherwise he went with a right foot, and kept pace with those of his ranke, yet in two things he tript.</p>
<p>First, In the great debate about the three Creeds, he sided with the Presbyterians against the Independents.</p>
<p>Secondly, When the new Covenant was first offered to the Assembly, he openly and professedly opposed it, and endeavoured to prove, that all the Divines that were wrapt in that new bond,
<pb n="5" facs="tcp:50301:9"/>
were intangled in perjurie by breaking their Oathes of canonicall obedience. For this, the Independents accounted him a <hi>Malignant,</hi> and the Presbyterians <hi>confided</hi> not in him. Besides, our Polititians that have beene brought up at the feet of the great <hi>Gamaliel</hi> in Phy<g ref="char:EOLhyphen"/>losophie, <hi>Aristotle,</hi> taking upon them the defence of <hi>Ostracisme</hi> (ne<g ref="char:EOLhyphen"/>ver more practised then now, even by those who understand not what the word signifies) teach us, that though a man have a <hi>cleare brest</hi> and strong voyce, yet if it be not tunable, or his Note be so loud, that hee drowneth the rest in the Consort, it is fit he should be put out of the Quire. And truely, <hi>Britanicus,</hi> that needed not, for though he were Voted into it by 390 voy<g ref="char:EOLhyphen"/>ces, yet he never voted himselfe into it, but often wished him<g ref="char:EOLhyphen"/>selfe out of it, not because he was averse from Synods, as the learne<g ref="char:EOLhyphen"/>dest of the <hi>Greeke</hi> Fathers (Sir-named the Divine) was, who ob<g ref="char:EOLhyphen"/>served in his time, that he never saw good end of any such Assem<g ref="char:EOLhyphen"/>blies; but because this Assembly was not called by the sound of <hi>Moses</hi> his <hi>Silver trumpet,</hi> neither were the <hi>Members</hi> thereof elected or nominated by the <hi>bodie</hi> of the Clergie, neither have they any decisive, but onely consultive, and deliberative suffrages. In which regard, he conceived that he might doe more hurt to him<g ref="char:EOLhyphen"/>selfe by his presence there, then good to others by his assistance. And therefore when he heard, that like a Candle hee was <hi>blowne in and out</hi> with the same <hi>breath,</hi> hee past not at all for it, deeming himselfe neither a gainer by the one, nor looser by the other.</p>
</div>
<div n="4" type="section">
<head>SECT. IIII. How D. F. his Livings came to be sequestred, and why.</head>
<p>BUt his Livings touched him more neerely, and to the quicke: The Sequestration from the Assembly made him but speech<g ref="char:EOLhyphen"/>lesse there, where for the most part he was but a <hi>Mute</hi> before, but the sequestration of his Benefices made him <hi>livelesse,</hi> or rather ac<g ref="char:EOLhyphen"/>cording to the Apostles phrase, <hi>twice dead and pluckt up by the rootes</hi>: For as good upon the matter to be dead, as deprived of all meanes of livelihood. Thou wilt say, admit his voyce in the Assembly were <hi>Malignant</hi>; yet surely neither his Bookes nor his Livings were so. I grant it, yet some cast a <hi>Malignant</hi> eye at them, they were like a <hi>Pinne</hi> and a <hi>Web</hi> in the eye of Envie, they were two good Bene<g ref="char:EOLhyphen"/>fices
<pb n="6" facs="tcp:50301:10"/>
conveniently seated neere <hi>London,</hi> the one hath a goo<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> friend of the Ayre, the other of the Thames; and therefore the Mouth of some of the Assembly watered after them, one of the Assessors, <hi>M. W.</hi> must have a convenient seat, and M. <hi>Nye</hi> must be denyed nothing: and because <hi>intus apparens prohibet extraneum,</hi> that they might be inducted, the Dr. must be outed: Neither want there presidents for it; <hi>Fundus Albanus</hi> in <hi>Italy,</hi> and <hi>Nabals</hi> Vineyard in <hi>Iezreel</hi> are <hi>ruling cases</hi> for it.<note place="margin">
<p>
<hi>Annal. Tacit. lib.</hi> 12.</p>
<p>
<hi>Agrippina Sta<g ref="char:EOLhyphen"/>tilium Taurum hortis ejus inhians perver<g ref="char:EOLhyphen"/>tit.</hi>
</p>
</note> Yea, but where are the men of <hi>Belial</hi> to testifie that the Dr. blasphemed the Parliament, and their Ordinances? they were ready at the Committee for plun<g ref="char:EOLhyphen"/>dred Ministers, namely <hi>Andrewes</hi> the Botcher, and <hi>Sharpe</hi> the Cobler, these prevailed so far with 4 of the Committee, that <hi>April</hi> the 23, the Dr. was voted out of his living at <hi>Lambeth,</hi> though six emi<g ref="char:EOLhyphen"/>nent and worthy Members of the Parliament there present (but not of the Committee) shewed great dislike of this Censure, and one of them said
<q>That it had bin better for the Dr. to have fallen into the hands of the high Commission, or Popish Inquisition, then that Committee.</q>
But <hi>salva res est,</hi> the sentence of foure men was re<g ref="char:EOLhyphen"/>versed in open Parliament by 80 at least, who acquitted the Dr. and now he is setled in both his Benefices and lockt fast into the As<g ref="char:EOLhyphen"/>sembly, and the separatists and schismaticall Recusants at <hi>Lambeth,</hi> (who the 23 of <hi>April,</hi> after the Dr. was sentenced, kept a great Feast, like to that of the <hi>Persians,</hi> called <hi>Magophonia,</hi> at which, first they prayed themselves out of their sences, and after dranke themselves out of their wits) now mourne in the <hi>chine,</hi>
<note place="margin">
<hi>Iustin. lib.</hi> 1. <hi>Persae festum celebrant ob necem Mago<g ref="char:EOLhyphen"/>rum, dictum,</hi>
<gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>.</note> their short wits are at an end, they know not what to doe, and therefore for 3 moneths they sit downe by the losse: but afterwards <hi>felix casus se immiscuit arti,</hi> an occasion is offered to effect that by an engine, which they could not doe with cleane strength. It was reported at <hi>London</hi> and at <hi>Lambeth,</hi> by some that came from <hi>Oxford,</hi> that the Dr. was <hi>lost at Court,</hi> by reason of his repairing so usually to the Assembly of Divines, and concurring with them in their resolves: upon this, they who before lay in wait for the Doctor, worke, and a Felt-maker in the <hi>Borough,</hi> a great stickler for the new Refor<g ref="char:EOLhyphen"/>mation, is sent to the Doctor, with a pretended message from the Primate of <hi>Armagh,</hi>
<note place="margin">
<hi>Armiger War<g ref="char:EOLhyphen"/>ner.</hi>
</note> that his Majesty was very much offended with the Doctors complying with the Assembly, and that he charged him upon high displeasure never more to meet with the Divines in <hi>Henry</hi> the 7ths Chappell. At this the Dr. being much appaled and troubled, not knowing how to steer his course betweene the <hi>Sym<g ref="char:EOLhyphen"/>plegades,</hi>
<pb n="7" facs="tcp:50301:10"/>
nor obey the contrary commands of two such masters, the Messenger put him in some comfort, saying, that a word of the Primates to the King would set all right, and that the next mor<g ref="char:EOLhyphen"/>ning, being Saturday, hee was to take his journey to <hi>Oxford,</hi> and that if the Dr. would write two or three lines to his Grace, and acquaint him with some late passages of the Assembly, with his desire to get leave of his Majesty to continue his attendance there, till he might upon faire tearmes withdraw himselfe<g ref="char:punc">▪</g> he ingaged him<g ref="char:EOLhyphen"/>selfe deepely that he would bring an answer from the Primate the <hi>Tuesday</hi> following. Upon this overture, the Dr. very desirous to take the first opportunity to make his peace with the KING, di<g ref="char:EOLhyphen"/>c<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ated a letter, or rather a note which he read to the Messenger, demanding of him whether he thought there was any matter of of<g ref="char:EOLhyphen"/>fence or danger in it, and if there were, he wished him utterly to suppresse it; the Messenger answered, that there neither was, nor could be any danger in it, for it was a note onely unsealed and con<g ref="char:EOLhyphen"/>teined no secrets in it, but the open and knowne resolves of the Assembly. Whereupon the Dr. trusted him with it, but heard no Answer till some weekes after. In the meane while, the Messenger shews this note to diverse, and closeth with the Committee, who tooke a Copy of it, but dispatched him away with the Originall to <hi>Oxford,</hi> whereupon hee bringeth backe an answer from the Primate: upon his returne he is committed for a few dayes, but since preferred to a gainfull place in the Armie: so his turne was served, but the Doctor turned out of house and home, sequestred, plundred, and libelled in all the triobulary pasquils printed the first and second weeke of <hi>October.</hi>
<note place="margin">1643.</note>
</p>
<p>Being thus as you heard, made an Intelligencer to <hi>Oxford,</hi> he is censured by them who made him so, in the highest degree. And now the Vulturs hover over the carkasse of his estate: one <note n="(a)" place="margin">
<hi>M W<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ite of Dorchest.</hi>
</note> seizeth upon his Living at <hi>Lambeth</hi>; another <note n="(b)" place="margin">
<hi>M. Nye</hi>
</note> upon his Benefice at <hi>Acton</hi>; a third <note n="(c)" place="margin">
<hi>M. Ben,</hi>
</note> upon his Books; a fourth <note n="(d)" place="margin">
<hi>M Cooke.</hi>
</note> upon his provisions; a fifth <note n="(e)" place="margin">
<hi>Andrew Ke<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>win.</hi>
</note> upon his goods and household-stuffe: and thou, <hi>Britanicus,</hi> here gottest store of <hi>Gall</hi> and <hi>Coppres</hi> to put in thine Inke; which, it ever God open thy eyes, to see thy error, thou wilt <hi>mingle</hi> with thy teares: For he was a great <hi>One</hi> that said it, <hi>Whosoever offendeth one of these little ones, even the least in the Kingdome of God,</hi> that is, the Ministerie of the Gospel, <hi>it were better that a milstone were hanged about his neck, and he cast into the Sea.</hi> Is this the puritie of precise Zeale? Are these the distilled Spirits of Christianitie?
<pb n="8" facs="tcp:50301:11"/>
To beautifie the Temple of God, by <hi>damming up the lights</hi> there<g ref="char:EOLhyphen"/>of? To lay <hi>traps</hi> in their wayes, who <hi>guide our feet into the way of peace</hi>? To make men Delinquents, and then to persecute them with all severity? Is this the piety of this age, for the flocks of Christ to betray their Pastours to ravening Wolves; to strengthen the Armes of <hi>Brownists</hi> and base miscreants against learned, painfull, and Ortho<g ref="char:EOLhyphen"/>dox Divines; to take Oath upon Oath, and enter into Covenant after Covenant, to maintaine and support the true reformed Religi<g ref="char:EOLhyphen"/>on, and yet to supplant, and upon forged Cavillations overthrow the knowne Champions thereof? <hi>O ubi estis fontes lachrymarum?</hi> Oh where are yee! fountains of teares.</p>
</div>
<div n="5" type="section">
<head>SECT. V. That the Doctor was no Intelligencer or Spie.</head>
<p>
<q>
<hi>MAulicus,</hi> wee have traced your Intelligence from the Par<g ref="char:EOLhyphen"/>liament to the Assemblie,<note place="margin">
<hi>Brit. p.</hi> 45.</note> and found your <hi>Mercurie</hi> in the habit of a Doctor, but he confessed the hope of a Deanerie sedu<g ref="char:EOLhyphen"/>ced him.</q>
</p>
<p>Nay, rather we have traced a cunning Merchant from the <hi>Beare</hi> at <hi>Bridge-foot</hi> to <hi>Kennington,</hi>
<note place="margin">
<hi>Ans.</hi>
</note> from <hi>Kennington</hi> to the close Com<g ref="char:EOLhyphen"/>mittee, from the close Committee to <hi>Oxford,</hi> from <hi>Oxford</hi> to the Court of Wards, and from thence to the Leaguer at Saint <hi>Albans: Egregiam verò laudem,</hi> let it be recorded to the everlasting prayse of the agents that beare themselves upon the close Committee, that by fraud and falsehood they have entrapped Simplicitie, betrayed Loyaltie; and rewarded Treacherie; before they put the Doctor into the habit of an Intelligencer, they transformed themselves into Angels of light. As for the Doctors confessing, <hi>that the hope of a Deanerie seduced him,</hi> thy word will be taken for no more then thy weekely intelligence brings thee in; produce but one witnesse for it, though as <hi>copped a Round-head</hi> as thy selfe, and I will con<g ref="char:EOLhyphen"/>fesse thee to be an honest man. But thou hast a Patent to Lye; and whatsoever thou printest in thy weekly <hi>Curranto's,</hi> though never so grossely absur'd and palpably false, after thou hast got M. <hi>Whites</hi> hand to it, no man can say, <hi>black is thine eye.</hi>
</p>
<p>Yea, but the Doctor is charged to be a Spie and Intelligencer to <hi>Oxford,</hi> by the report made to the House of Commons, which here followeth.</p>
<p>
<pb n="9" facs="tcp:50301:11"/>
<q>A Letter of Doctor <hi>Featley's</hi> intercepted, going to <hi>Oxford</hi> to the Primate of <hi>Armagh,</hi> wherin were contained great imputati<g ref="char:EOLhyphen"/>ons upon the proceedings of the Assembly, and diverse Members both of the Assembly and Parliament, whereby it appeares that he is a <hi>Spie</hi> and Intelligencer to <hi>Oxford:</hi> The Letter was read before the Committee, and the Doctor called to his Answer, who confessed all the materiall points in it, &c. <hi>Septemb.</hi> 29. 1643.</q>
</p>
<p>This report of the Chaire-man, may be reduced to this Syllo<g ref="char:EOLhyphen"/>gisme.</p>
<p>
<hi>Whosoever sends a Letter to the Primate of</hi> Armagh, <hi>containing great imputations upon the Members of the Assembly and Parlia<g ref="char:EOLhyphen"/>ment, is a Spie and Intelligencer to</hi> Oxford, <hi>and ought to be deprived of both his Livings, Bookes, and Libertie.</hi>
</p>
<p>
<hi>But the Doctor sent a Letter to the Primate of</hi> Armagh, <hi>&c.</hi>
</p>
<p>Ergo, <hi>he ought to be deprived of his Livings, Bookes, and Libertie</hi>; as it followeth there in the Sentence.</p>
<p>Here the Conclusion is in <hi>Ferio,</hi> or in <hi>Bocardo</hi> rather. But the premisses are both false,<note place="margin">The name of a Mood in the third Figure, and also of a Prison.</note> and it will cost the Reporter hot water to make good either of them.</p>
<p>For first, the originall Letter, was never shewed to the Doctor, nor acknowledged by him, nor any witnesse produced, to testifie that it was written by him; and therefore can be no evidence a<g ref="char:EOLhyphen"/>gainst him in any Court where <hi>Astrea</hi> sits.<note place="margin">
<hi>Ovid. M<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>tam. l.</hi> 1. <hi>terras A<g ref="char:EOLhyphen"/>straea reliquit.</hi> See the gentle Lash, p. 5.</note>
</p>
<p>Secondly, The Transcript upon which the Committee proceeded, disagreeth with the originall in diverse materiall points, as is proved elsewhere: Neither was there any Faith at all made before the Doctor, to convince him, that the Letter read before the Committee was a true Transcript.</p>
<p>Thirdly, in that Letter there was no imputation, great or small, layd upon the Members of the Assembly, or Parliament; unlesse it be an imputation to say, That the <hi>Prolocutors</hi> dayly prayer was the best and truest <hi>Diurnall,</hi> for that he had a speciall gift to pray, not so much <hi>ex tempore</hi> as <hi>de tempore.</hi>
</p>
<p>Fourthly, The great <hi>imputations</hi> spoken of, wee desire that the Reporter, for his <hi>reputation</hi> sake, would specifie: For either they were true, or false: If they were true, why are nor the Members of the Assembly and Parliament questioned, and punished for them? if they were false, why was not the Doctor put to his proofe, and in
<pb n="10" facs="tcp:50301:12"/>
case he failed, censured as a slanderer? <hi>There's a Pad in the Straw; Aliquid latet quod non patet.</hi>
</p>
<p>Fifthly, To send a Letter from one Member of the Assembly to another, is not to be a Spie or Intelligencer to the adverse partie: But such a one was the Primate of <hi>Armagh,</hi> not onely a Member of the Assembly, chosen by the joynt Votes of the whole House of Commons, but a Member at that time in such grace with the As<g ref="char:EOLhyphen"/>sembly, that he was often alledged with great honour and respect both by the Assessors and others, especially in debating the Article of Christs descent into Hell.</p>
<p>Sixtly, <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, one Swallow makes not a Summer, nor one act a habit, nor one link a Chain, nor one flower a gar<g ref="char:EOLhyphen"/>land, nor one rotten grain a corrupt Pomegranat; nor doth one Letter sent to <hi>Wickham,</hi> lying in the Road to <hi>Oxon.</hi> make a Spie or Intelligencer to <hi>Oxford,</hi> and more then one Letter the Docto<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> never dictated, and that also intercepted; how then can he be a Spie? For the Letter intercepted could give no intelligence to <hi>Oxon,</hi> being stayed at <hi>London.</hi>
</p>
<p>Seventhly, Resolves of a Synod and conclusions <hi>de side,</hi> are no se<g ref="char:EOLhyphen"/>crets of State; neither is the imparting of them to a most religious, learned, and every way accomplished Bishop, betraying secrets to an enemie, but consulting an <hi>Oracle</hi> in Theologicall disputes of as great difficultie as moment.</p>
<p>Eightly, Whereas it is said, that the Doctor confessed all the materiall points in the transcript<g ref="char:punc">▪</g> it is most untrue: for the main and onely materiall point<g ref="char:punc">▪</g> concerning aspersions layd upon Members of the Assembly and Parliament, was never so much as put to the Doctor, much lesse confessed by him; and for the truth hereof, he appealeth to the whole Committee for Examinations.</p>
<p>Lastly, to return to thee, Sir <hi>Britanicus, Civicus,</hi> or <hi>Scoticus,</hi> for thou art a man <hi>omnium nominum & horarum</hi>; tell me in good earnest, what is the Trade, or Profession, or Mysterie, whereby thou livest? Is it not to be a Citie-<hi>Spie,</hi> and Intelli<g ref="char:EOLhyphen"/>gencer? And why may it not be as lawfull for the Doctor to send <hi>Theologicall Truths</hi> to <hi>Oxford,</hi> as for thee every week <hi>Civill Lyes</hi> to all parts of the Kingdom? And because it is said, thou art either <hi>Cornutus,</hi> or <hi>Cornificius,</hi> I very much entreat thee, in the last place, to dissolve this <hi>Dilemma</hi> or <hi>Cornutum argu<g ref="char:EOLhyphen"/>mentum.</hi>
</p>
<p>
<pb n="11" facs="tcp:50301:12"/>Either the Letter sent by the Doctor to the Primate of <hi>Armagh,</hi> contained in it matter of offence and scandall, or not; <hi>Ad partes,</hi> which of the horns wilt thou take? hold off; if thou sayest the Letter contained no matter of offence or scandall, thou sayest <hi>just</hi> nothing in the defence of the justice of the Committee or Parlia<g ref="char:EOLhyphen"/>ment; if thou sayest that it contained any just matter of offence or scandall, and in that regard ought not to have been published, to the disgrace of the Assembly or Parliament: Why did not those of the close Committee, when it was in their hands suppresse it? Why did they send the originall Letter to <hi>Oxford,</hi> wherby it is now made publique, and exposed to the view of all men? Certainly, if the bare sending of that Letter to <hi>Oxford,</hi> make a man a Spie and Intelligencer, and guiltie of I know not what <hi>capitall</hi> Crime, as S. <hi>Austine</hi> argued against the Devills ambiguous oracles, <hi>Sors ipsa re<g ref="char:EOLhyphen"/>ferenda est ad sortem,</hi> so I may truely say, and make it good by the <hi>Recorders logick</hi> and the Parliaments <hi>Cens<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>re</hi>
<g ref="char:punc">▪</g> that those of the <hi>close Committee,</hi> who after they had perused the Letter and taken a Copie, delivered it to the Messenger to conveigh it with all speed to <hi>Ox<g ref="char:EOLhyphen"/>ford,</hi> deserve to be <hi>close committed,</hi> and sent by the Serjeant at Arms <hi>Petri ad vincula. O utinam: nec enim lex justior ulla est, quam necis artifices arte perire suâ.</hi>
</p>
</div>
<div n="6" type="section">
<head>SECT. VI. Aulicus truely relates the Doctors reasons alleadged against the New Covenant, in the open Assemblie.</head>
<p>
<q>HE tells us of Doctor <hi>Featley's</hi> exception against our Oath,<note place="margin">
<hi>Brit. pag.</hi> 67.</note> he framed some wished reasons and arguments, and pinned them on the Doctors sleeve and would make them his, but they are not satisfactorie enough.</q>
</p>
<p>I pray thee, <hi>Britanicus,</hi>
<note place="margin">
<hi>Ans.</hi>
</note> shew us the long <hi>Pinne</hi> wherewith he <hi>pinned</hi> those reasons to the Doctors sleeve, reaching from <hi>Christ-Church</hi> or <hi>All-Souls</hi> in <hi>Oxford,</hi> to <hi>Peter-house</hi> in <hi>London</hi>; and because thy brow is made of the same <hi>Metall</hi> with that <hi>Pinne,</hi> go boldly to the house of Peers, and enquire of the Lord <hi>Say</hi> and <hi>Wharton,</hi> and after into the house of Commons, and demand of M. <hi>Rouse</hi> and <hi>White,</hi> and lastly into the Assemblie, and ask of
<pb n="12" facs="tcp:50301:13"/>
M. <hi>Case</hi> and <hi>Calamie,</hi> whether the Doctor did not openly pro<g ref="char:EOLhyphen"/>pound those reasons in the Assemblie a fortnight before, that so often <hi>produced</hi> and much <hi>traduced</hi> Letter was sent to the Primate of <hi>Armagh,</hi> out of which <hi>Aulicus</hi> transcribed those reasons <hi>verba<g ref="char:EOLhyphen"/>tim.</hi> Yea, but these reasons are not <hi>sufficient enough,</hi> they were suf<g ref="char:EOLhyphen"/>ficient enough to convince them who took the Oath, and to con<g ref="char:EOLhyphen"/>found thee, <hi>Britanicus</hi>: if they were insufficient, why all this while hast not thou or some of them discovered the weaknesse and in<g ref="char:EOLhyphen"/>sufficiencie of them?</p>
<p>The Doctor could have alleadged many other reasons, both a<g ref="char:EOLhyphen"/>gainst the Covenant in generall, and that clause in particular, which may be in due time produced after the former reasons have been any way impeached or infringed by any colourable answer: till then thy silence, and theirs whom it so deeply concerns to dissolve them, as that they may dis-ingage themselves from perjurie, argues plain<g ref="char:EOLhyphen"/>ly they are to you unanswerable.</p>
</div>
<div n="7" type="section">
<head>SECT. VII. Divers remarkable passages in the Assemblie of Divines, related in the Letter to the Primate of <hi>Armagh.</hi>
</head>
<p>BEcause this Letter, or rather unsealed advertisement, sent to an eminent Member of the Assemblie, hath beene made as a <hi>Match</hi> anoynted with the <hi>Brimstone</hi> of the Adversaries malice, to kindle a fire of envie against the Doctor, which hath consumed his whole estate, and dazled the eyes of many of his Friends in the Assemblie, that they could not look upon him any more as a faithfull Fellow-builder, but rather as a <hi>deceitfull Work-man</hi>· I will here truly acquaint thee, Reader, with all those passages in that Letter, that any way reflect on the Assemblie.</p>
<p>After an <hi>Encomium</hi> of the Prolocutor for his speciall gift of praying, not so much <hi>ex tempore,</hi> as <hi>de tempore,</hi> rather to fish out the learned Archbishops judgement in those controverted poynts, then to satisfie his curiositie, the Doctor related three great dis<g ref="char:EOLhyphen"/>putes which held the Assemblie many days. The first, concerning the eighth Article of Religion; the second, concerning the eleventh; the third, concerning the second clause in the New Covenant. The
<pb n="13" facs="tcp:50301:13"/>
first, whether those words in the Article, (<hi>The three Creeds ought throughly to be received and beleeved</hi>) might stand. The second, whether in the definition of justification, the imputation of Christs active obedience as well as his passive ought to be mentioned. The third, whether those words in the New Covenant, <hi>I will endeavour the extirpation of Poperie</hi> and <hi>Prelacie, that is, government by Arch<g ref="char:EOLhyphen"/>bishops, Bishops, &c,</hi> shall passe without any qualification or additi<g ref="char:EOLhyphen"/>on of the words <hi>papall</hi> or <hi>tyrannicall</hi> or <hi>independent.</hi> The Assemblie voted affirmatively in all three, the Doctor in the two former con<g ref="char:EOLhyphen"/>curred with them, but dissented in the latter: upon what grounds he concurred in the former and dissented in the latter, the ensuing Speeches made in the Assemblie will declare.</p>
<q>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<head>The first Speech concerning the eighth Article, before the Assemblie of DIVINES.</head>
<opener>
<salute>M. Prolocutor,</salute>
</opener>
<p>THat we may not <hi>Penelopes tela<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> texere & retex<g ref="char:EOLhyphen"/>ere,</hi> doe and undoe; and that it may not be said of our votes, as <hi>Charles</hi> the fifth spake sometimes of the decrees at their Diets, that they were like Vipers, the <hi>latter always destroying the former</hi>; What I shall hum<g ref="char:EOLhyphen"/>blie offer to this Assemblie, shall be in confirmation of our last vote concerning the three Creeds, read in our Church. The exception of some of our learned Brethren, are taken either at the <hi>titles</hi>
<g ref="char:punc">▪</g> or the Creeds themselves: Against the <hi>titles,</hi> that the <hi>Nic<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ne</hi> Creed<g ref="char:punc">▪</g> is in truth the <hi>Constantinopolitane</hi>; that the <hi>Creed</hi> which goeth under the name of <hi>Athanasius,</hi> was either made by <hi>Anasta<g ref="char:EOLhyphen"/>sius,</hi> as some affirm, or <hi>Eusebius Vercellensis,</hi> as our incom<g ref="char:EOLhyphen"/>parable <hi>Iewell</hi> relates.<note place="margin">
<hi>Apol. Eccl. Ang. p.</hi> 2. <hi>c.</hi> 1. <hi>divis.</hi> 1.</note> Certainly <hi>Meletius</hi> the Patriarch of <hi>Constantinople,</hi> in his Epistle to <hi>Iohn Do<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>sa</hi> resolves negatively, <hi>Athanasio falso ascriptum symbolum cum appen<g ref="char:EOLhyphen"/>dice
<pb n="14" facs="tcp:50301:14"/>
illo Romanorum Pontificum adulteratum luce lucidius con<g ref="char:EOLhyphen"/>testamur</hi>: we contest that it is cle<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>rer than day light, that this Creed is falsely father'd upon <hi>Athanasius,</hi> and is adulterated by the adding of a clause inserted by the <hi>Roman</hi> Bishop; and for that which is called the Apostles Creed, the father who so <hi>christened</hi> it is un<g ref="char:EOLhyphen"/>known. Hereunto I answer, that though the entire Creed, which is read in our Churches, under the name of the <hi>Nicen,</hi> be found <hi>totidem verbis</hi> in the <hi>Constantino<g ref="char:EOLhyphen"/>politane</hi>; yet it may be truely called the <hi>Nicen,</hi> because the greatest part of it is taken out of that of <hi>Nice.</hi> And howsoever, some doubt whether <hi>Athanasius</hi> were the au<g ref="char:EOLhyphen"/>thor of that Creed which beares his name, yet the greater number of the learned of latter ages intitle him to it; and though peradventure he framed it not him<g ref="char:EOLhyphen"/>self, yet it is most agreeable to his doctrine, and see<g ref="char:EOLhyphen"/>meth to be drawn out of his works, and in that regard may be rightly tearmed his Creed. And for the third Creed, although I beleeve not, that either the Apostles joyntly or severally dictated it: yet I subscribe to <hi>Calvins</hi> judgement, who saith, that it was a summarie of the Christian Faith, extant in the Apostles dayes, and approved of by them. Howsoever, according to the rule of <hi>Aristotle, Loquendum cum vulgo, licet sentiendum cum sapientibus,</hi> we must use the language of the vulgar, though we vote with wise men, and think as they doe. And certaine it is, these three Creeds, for many hun<g ref="char:EOLhyphen"/>dreds of years, have generally passed under the titles of the <hi>Nicen,</hi> the <hi>Athanasian,</hi> and the Apostles. So much for the <hi>titles.</hi> Against the Creeds themselves, the ex<g ref="char:EOLhyphen"/>ceptions which are taken, either concern the form of propounding the Articles, or the matter and do<g ref="char:EOLhyphen"/>ctrine of them; concerning the manner of propound<g ref="char:EOLhyphen"/>ing them, it is objected to be in too peremptorie a
<pb n="15" facs="tcp:50301:14"/>
way, <hi>under pain of damnation,</hi> and that they <hi>ought to be thoroughly beleeved.</hi> To the former I answer with <hi>Leo,</hi> where it is said, <hi>Whosoever holds not this Creed, shall perish everlastingly</hi>;<note place="margin">
<hi>Vid. Vossium de</hi> 36 <hi>Symbo<g ref="char:EOLhyphen"/>lis.</hi>
</note> It is understood of such as have capacity to understand it, and their consciences are convinced of the truth of it. To the latter, that <hi>thoroughly</hi> to beleeve it, signifies no more then <hi>throughout,</hi> and entirely, and that not for the authoritie of the Creeds themselves, but for the Scripture by which they are confirmed. The exceptions against the matter or doctrine of the Creeds, either concern the first Article, <hi>God of God,</hi> or the Article about the <hi>descent into hell.</hi> For the first, there can be no doubt at all of it, for the Sonne is of the Father, and therefore the Father and Sonne being God, it must needs follow, that Christ is God of God, neither will it hence follow, that the Deitie of the Sonne is of the Deity of the Father. For the ar<g ref="char:EOLhyphen"/>gument holdeth not <hi>a concreto ad abstractum, verbi gra<g ref="char:EOLhyphen"/>tiâ,</hi> it will not follow, <hi>Deus passus est, ergo deitas passa est,</hi> God suffered, <hi>ergo</hi> the deity suffered: nor this, <hi>Maria est mater Dei, ergo est mater deitatis</hi>; Mary is the mother of God, <hi>ergo</hi> she is mother of the Deity. Yea but <hi>Calvin</hi> saith, Christ is <hi>autotheos,</hi> God of himselfe; the answer is easie, Christ is God of himselfe, <hi>ratione essentiae</hi>; but God of God, <hi>ratione personae.</hi> And where<g ref="char:EOLhyphen"/>as it is objected, that if he be <hi>Deus de Deo,</hi> it must be ei<g ref="char:EOLhyphen"/>ther <hi>per productionem essentiae,</hi> or <hi>communicationem</hi>; by the production, or communication of the essence: though <hi>Beza,</hi> and other of our Divines stick not at the latter phrase, yet it followeth not; for it is suffi<g ref="char:EOLhyphen"/>cient to prove him God of God, that his person is generated of the Father, and it is safer to say that hee hath <hi>communem essentiam cum patre,</hi> then <hi>communicatam.</hi> rather common then communicated. For the latter,
<pb n="16" facs="tcp:50301:15"/>
concerning descent into Hell, all the Christi<g ref="char:EOLhyphen"/>ans in the world acknowledge, that CHRIST some way descended into hell, either locally, as many of the ancient fathers, <hi>Latimer</hi> the martyr, <hi>Bilson</hi> and <hi>An<g ref="char:EOLhyphen"/>drews,</hi> and <hi>Noel</hi> in his catechism (commanded to be taught in all Schools, soon after the publishing the 39 Articles expound it) or vertually as <hi>Durand,</hi> or metaphorically as <hi>Calvin,</hi> or metonymically as <hi>Tile<g ref="char:EOLhyphen"/>nus, Perkins,</hi> and this Assembly; and therefore no man need to make scruple of subscribing to the Article, as it stands in the creed, seeing it is capable of so many orthodoxall explications, and therein I desire that this Assembly in their aspersions would (after the ex<g ref="char:EOLhyphen"/>ample of the harmony of confessions) content them<g ref="char:EOLhyphen"/>selves with branding onely the popish exposition of this Article, which taketh hell for <hi>limbus patrum,</hi> or purgatory (Netherland regions, <hi>extra anni solisquevias</hi>) for any of the other foure interpretations, they are so far from being Hereticall, that it hath not bin pro<g ref="char:EOLhyphen"/>ved that any of them is erroneous.</p>
</div>
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</floatingText>
</q>
<q>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<opener>
<salute>M. Prolocutor,</salute>
</opener>
<p>
<note place="margin">The second Speech, to the eighth Article.</note>THough there is nothing more tender then Con<g ref="char:EOLhyphen"/>science, every <hi>scrupulus</hi> there is more painful then <hi>surculus in carne</hi> a thorn in the flesh; & though nothing ought more now to be soght after, when not only <hi>Christs seamlesse coat,</hi> but his <hi>mysticall body</hi> is rent & torn asun<g ref="char:EOLhyphen"/>der, then <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, and <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap> to seek the truth in love, and love in truth; and therfore I shal be most willing to any kind of reason able <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap> condescending, to give satisfaction to our learned bre<g ref="char:EOLhyphen"/>thren: yet on the other side, they may doe well to
<pb n="17" facs="tcp:50301:15"/>
think of that <hi>maxime</hi> in the canon law, <hi>turpis pars quae discordat toti,</hi> it is an unsound part which differs from the whole body, and not <hi>nodos inscirpo quaerere,</hi> to ex<g ref="char:EOLhyphen"/>cept against undoubted verities, and most warrantable expressions, such as have bin debated in this Article<g ref="char:punc">▪</g> namely, <hi>Deus de Deo, & symbola recipi debere</hi>: for these are the <hi>lapides offensionis,</hi> rocks of offence.</p>
<p>That Christ is <hi>Deus de Deo,</hi> God of God, is thus cleer<g ref="char:EOLhyphen"/>ly proved out of Scripture; whosoever is God and the Son of God, must needs be God of God; but Christ is God and the Son of God, <hi>ergo &c.</hi> But it hath bin objected, if he be God of God, then he must have his essence communicated to him from the Father, and so be <hi>essentiatus a patre,</hi> essentiated, or natured from the Father: this will not follow, no more then that <hi>Socrates</hi> is <hi>essentiatus a Sophronisco,</hi> but onely that he is <hi>genitus a patre,</hi> begotten of his Father, and so is <hi>reci<g ref="char:EOLhyphen"/>piens essentiam,</hi> or <hi>habens essentiam communicatam a patre</hi>; which manner of speech is approved of by <hi>Beza,</hi>
<note place="margin">
<hi>Act</hi> 14 <hi>Trin<g ref="char:punc">▪</g>
</hi>
</note>
<hi>filius est a patre per ineffabilem totius essentiae communicationem ab aeterno</hi>:<note place="margin">
<hi>In ep. ad Polon<g ref="char:punc">▪</g>
</hi>
</note> the Son is from the Father by an unspeakable communication of his whole essence from eternity: and <hi>Symlerus, non negamus silium habere<g ref="char:punc">▪</g> essentiam a Deo patre, sed essentiam genitam negamus</hi>: we do not deny that the Son hath his essence from God the Father, but we deny that the essence is begotten, and why should we boggle at this phrase,<note place="margin">Iohn 5.26.</note> when our Lord himself ac<g ref="char:EOLhyphen"/>knowledgeth, <hi>Ioh.</hi> 5.26. <hi>omnia mihi data sunt a patre meo, & pater dedit filio habere vitam in se,</hi> all things are given me of my Father? Neither doth this any way contra<g ref="char:EOLhyphen"/>dict <hi>Calvin</hi> his <hi>autotheos,</hi> God of himself; which form of expression, though some protestants as well as pa<g ref="char:EOLhyphen"/>pists have excepted against, yet I am of <hi>Whitakers</hi> mind, in his answer to the 7th reason of <hi>Campian,</hi> hat
<pb n="18" facs="tcp:50301:16"/>
it is <hi>verissime & sanstissime dictum,</hi> most truly and reli<g ref="char:EOLhyphen"/>giously spoken;<note place="margin">
<hi>Hom. de temp.</hi> 88.</note>
<hi>nam si ex se Deus non est, omnino Deus non est:</hi> for if he be not God of himself, he is not God at all: let St <hi>Augustine</hi> be the umpire, and reconcile both, <hi>Christus ad se Deus, dicitur ad patrem filius</hi>; Christ may be considered two wayes, either absolutely, and so he is <hi>Deus ex se,</hi> God of himself, as the Father is and the holy Spirit; or relatively, as <hi>filius,</hi> and so he is <hi>Deus de Deo,</hi> as he is the Son, so he is God of God: yea but these phrases may be taken in an ill sense, and so may all the Articles of the Creed, as you may see in the Parisian censure set out by the Jesuits; nay so may the whole Scripture, as St <hi>Peter</hi> teacheth us, which <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap> the ignorant & unstable pervert: what then, must we weed up all the flowers of Paradise, because hereticks, like spiders, suck such juice out of them which they turn into poyson?</p>
<p n="2">2. For the other expression [<hi>ought to be received</hi>] as I conceive, it may be thus justified. Whatsoever articles may be firmly and evidently proved out of scripture, <hi>ought to be received</hi> and <hi>beleeved,</hi> ar<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>. 6. But such are all the articles of these three Creeds, <hi>ergo &c.</hi> 2. Those to whose office and function it belongs, to declare and teach the people of God, what they may and ought to receive and beleeve, may use this expression. But it appertains to the office of the Pastors of the Church, especially met at a Synod for that end<g ref="char:punc">▪</g> to teach the people of God what they ought to receive and believe, <hi>ergo &c.</hi> 3. That form of words which hath bin used in Synods, held in the purest times, and is at this day used, not only in the harmony of all protestant confessions (as was shewed by a learned brother) but every day in most approved sermons, may be reteined. But such is this form, <hi>recipi & credi debere,
<pb n="19" facs="tcp:50301:16"/>
ought</hi> to be received and beleeved, <hi>ergo, concil. Carth.</hi> 1<g ref="char:punc">▪</g>
<hi>Caecilius a Bilta dixit, quam rem fugere ac</hi> vitare debe<g ref="char:EOLhyphen"/>mus, <hi>& a tanto scelere nos separare,</hi> said, which thing we <hi>ought</hi> to shun and avoyd, and to keep our selves from so great a sin: <hi>Concil. Elib. can.</hi> 12. <hi>Lapsi in haeresin ad ecclesiam recurrentes incunctanter</hi> recipi debent; <hi>poeniten<g ref="char:EOLhyphen"/>tia iis</hi> non est den<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ganda. <hi>Concil. Neo. can.</hi> 1. Those that are fallen into heresie, returning to the Church, <hi>ought</hi> readily to be received, repentance is not to be denyed unto them. <hi>Presbyter moechus ab ecclesia</hi> pelli debet, an incontinent presbyter <hi>ought</hi> to be driven from the church. <hi>Conc. La<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>d.</hi> quod non oporteat <hi>angelos inv<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>cari,</hi> that we ought not to call upon Angels. <hi>& can.</hi> 59. quod non oporteat <hi>libros non canonicos legi in eccle<g ref="char:EOLhyphen"/>sia,</hi> that books that are not canonicall, <hi>ought</hi> not to be read in church. But our acute and learned brother demandeth, <hi>qua fide recipiendi sint hi articuli, ecclesiastica an divina</hi>? with what kind of faith, humane or divine? I answer, at the first propounding of them, if we have nothing to say against them <hi>fide ecclesiastica,</hi> or <hi>humana,</hi> by a humane faith, or the faith of the church, out of reverence to our mother the church; but after we have examined them and compared them with Scriptures, then <hi>fide divina,</hi> by a divine faith: as the <hi>Samaritans</hi> at the first believed, <hi>fide humana</hi> by a humane faith, upon the relation of the woman; but afterwards, when they heard Christ himself, and saw his miracles, <hi>fide di<g ref="char:EOLhyphen"/>vina.</hi>
</p>
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</body>
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</q>
<q>
<pb n="20" facs="tcp:50301:17"/>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<head>The first Speech concerning the eleventh ARTICLE.</head>
<opener>
<salute>M. Prolocutor<g ref="char:punc">▪</g>
</salute>
</opener>
<p>THere are two sorts of things which are not defined without great difficulty, things of the highest, and of the lowest nature; the former can hardly be defined in regard of their exceeding perfection, the latter for their extream imperfection: of the former no definition is capable, the latter are capable of no exact definition, but only some imperfect description: and therefore as <hi>Aristotle</hi> defines <hi>materia prima,</hi> the first matter, by meer negations, <hi>quod nec quid, nec quantum, nec quale,</hi> neither substance, nor quantitie, nor qualitie, &c. So <hi>Plato</hi> defines God, that he is <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, neither body nor colour, &c. To this later kind we may well referre justification, of which we read that high <hi>eu<g ref="char:EOLhyphen"/>logie</hi> in the <hi>Bohemian</hi> Confession, <hi>Hoc caput doctrinae ex omnibus apud nos pro maximo & gravissimo capite habetur, ut in quo summa evangelii posita est, & quo christianismus fundatur, & in quo preciosus nobilissimusqu<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> thesaurus salu<g ref="char:EOLhyphen"/>tis aeternae, unica & viva cons<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>latio divina comprehendi<g ref="char:EOLhyphen"/>tur:</hi> this is the chief head of doctrine, in which consists the sum of the whole Gospell, <hi>&c<g ref="char:punc">▪</g>
</hi> This excellencie of the subject notwithstanding ought not to dull the edge of our most diligent search into it, but sharpen it rather, to endeavour so to <hi>define justi<g ref="char:EOLhyphen"/>fication,</hi> that wee may <hi>justifie our definition.</hi> Which wee cannot doe, without distinguishing of a three-fold righteousnesse: first, a perfect righteousnesse, but not inherent; of which, 2 <hi>Cor.</hi> 5.21. secondly, inherent, but not perfect; of which, <hi>Luke</hi> 1.75. and <hi>Apoc.</hi> 22.
<pb n="21" facs="tcp:50301:17"/>
11. thirdly, perfect and inherent<g ref="char:punc">▪</g> of which, <hi>Heb.</hi> 12.23. The first, is the righteousnesse by which wee are justified; the second, by which wee are sanctified; and the third, by which wee are glorified. The first con<g ref="char:EOLhyphen"/>sisteth as well of Christs active as his passive obedi<g ref="char:EOLhyphen"/>ence, and in the imputation thereof by faith consisteth the essence of our justification, which may be thus de<g ref="char:EOLhyphen"/>fined: <hi>an act of God,</hi>
<note place="margin">The definition of justifica<g ref="char:EOLhyphen"/>tion.</note>
<hi>whereby he acquitteth every penitent and beleeving sinner, by not imputing to him his sins, and imputing to him the perfect satisfaction and righteousnesse of Christ.</hi> Every part of this definition may be proved by clear testimonies of Scripture; and besides, it hath that <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, certain mark or touch-stone of a true de<g ref="char:EOLhyphen"/>finition, that <hi>it meeteth with all doubts, and confronteth all errors broached against the nature of justification:</hi> first, the error of the Libertines, by that clause, <hi>every peni<g ref="char:EOLhyphen"/>tent:</hi> secondly, of the <hi>Antinomians,</hi> in the clause, <hi>not imputing their sinne:</hi> thirdly, the <hi>Socinians,</hi> in the clause, <hi>perfect satisfaction:</hi> and lastly, the <hi>Arminians</hi> and <hi>Pa<g ref="char:EOLhyphen"/>pists,</hi> in the last clause, <hi>imputing Christs righteousnesse,</hi> no habit or act of ours<g ref="char:punc">▪</g> no, not the act of faith. The testi<g ref="char:EOLhyphen"/>monies of Scripture, because they are readie at hand to every one, I shall forbear to quote at this present and conclude with culling out of some passages of th<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> ancient Fathers, the rather to confound our <hi>Romish</hi> adversaries, who putting on a brazen face, challenge the champions of our Faith to produce but one testimo<g ref="char:EOLhyphen"/>nie of any Divine or Doctor of the Church, who taught, that a man was justified by another mans righ<g ref="char:EOLhyphen"/>teousnesse, before <hi>Calvin</hi> or <hi>Luther.</hi> We accept of the challenge, and alledge first <hi>Iustin Martyr,</hi>
<gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>. O the inestimable and unex<g ref="char:EOLhyphen"/>pected mercies of God! The transgression of many
<pb n="22" facs="tcp:50301:18"/>
is hid in one righteous One, and the righteous<g ref="char:EOLhyphen"/>nesse of One acquitteth many. <hi>Ierom, ut nos efficeremu<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> justitia Dei in ipso, non nostra, nec in nobis:</hi> that we might be made the righteousnesse of God in him, not ours, nor in us. <hi>August. serm.</hi> 6. <hi>de verb. Apost. Videte duo<g ref="char:punc">▪</g> justitia Dei, non nostra; in ipso, non in nobis:</hi> observe two things; it is Gods justice, not ours; and in him, not in us. <hi>Et tract.</hi> 3. <hi>in Iohan. Omnes qui ex Ad<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>mo in peccato, peccatores, omnes qui per Christum justificati, justi; non in se, sed i<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> illo:</hi> all that are justified by Christ, are just, not in themselves, but in him. <hi>Et in Psal.</hi> 21. <hi>Mors Christi morte fugatur, & Christi nobis justitia imputatur</hi>: our death is put to flight by Christs death, and Christ his righteousnesse is imputed to us. <hi>Bernard. ad Mil. Temp. c.</hi> 12. <hi>Adae peccatum imputabitur mihi, & Christi justitia ad me non pertinebit? Adams</hi> sin is imputed to me, and shall not Christ his righteousnesse belong to me? <hi>Et Serm.</hi> 61. <hi>in Cant. Nempe factus es tu mihi, Christe, justitia à Deo: nunquid mihi verendum; ne una amb<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>
<g ref="char:EOLhyphen"/>bus non sufficiat? non est pallium breve, quod non possit operire duos; & te pariter & me operiet larga & aeterna justitia:</hi> thou, O Christ, art made righteousenesse unto me from God: need I fear lest thy righteousnesse, being but one, cannot suffice us both? it is no short or scantie cloak or garment, that cannot cover two; thy large and eternall justice or robe of righteousnesse, shall cover both thee and me.</p>
</div>
</body>
</floatingText>
</q>
<q>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<opener>
<salute>M. Prolocutor,</salute>
</opener>
<p>
<note place="margin">The second Speech, to the eleventh Article.</note>IUdicious and devout <hi>Calvin,</hi> alluding to the words of the Prophet, let <hi>us draw water out of the well<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> of salvation,</hi>
<note place="margin">
<hi>Calvin. praefat. Institut.</hi>
</note> saith, <hi>nusquam legimus reprehens<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>s <gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ui nimi<g ref="char:EOLhyphen"/>um
<pb n="23" facs="tcp:50301:18"/>
de puteo aquae vivae hauserint:</hi> none ever were found fault with, for drawing too much out of the well of life. Sith then we have free libertie to draw, and the water is so precious and soveraign,<note place="margin">
<hi>Cypri. de ce<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>t. Dom.</hi>
</note> the <hi>well</hi> so <hi>full and exubera<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>t,</hi> that, as S. <hi>Cyprian</hi> speaketh, <hi>quantumfidei capacis aff<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>rimus, tantum gratiae inundantis haurimus</hi>; we take up so much grace as our faith can hold or receive. I pro<g ref="char:EOLhyphen"/>fesse, for my owne part, I had rather draw more out of this <hi>well</hi> then lesse: they who are onely for the im<g ref="char:EOLhyphen"/>putation of Christs passive obedience, seem to me to draw bu<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>
<hi>one bu<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>kes full</hi> but they who are for the impu<g ref="char:EOLhyphen"/>tation of both, two the former draw from thence only, <hi>pretium redemptionis,</hi> the price of our ransome; the o<g ref="char:EOLhyphen"/>ther, <hi>meritum aeternae vitae,</hi> the merit of eternall life. But to leave all rhetoricall expressions, and handle th<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>s subtile question logically and scholastically.</p>
<p>First, we are to take notice of a double obedience of Christ; a generall, which he performed to the whole law through the whole course of his life: a speciall, which he performed to that particular command of his Father, to lay down his life for his sheep.</p>
<p>Secondly, when we speak of this generall and spe<g ref="char:EOLhyphen"/>ciall obedience of Christ (which some tearm active and passive) though it be most true which <hi>Bernard</hi> saith, <hi>Christus in vita habuit actionem passivam; in morte passi<g ref="char:EOLhyphen"/>onem activam</hi>: Christ in his life performed a passive action; in his death he sustained an active passion. It is confessed on all hands, that both are necessarie to justification, & that Christ performed both <hi>for us</hi>; but then we must distinguish of this tearm, <hi>for us</hi>; for it may either signifie <hi>bono nostre,</hi> only <hi>for our good</hi> and be<g ref="char:EOLhyphen"/>hoof, or also <hi>loco nostro,</hi> in <hi>our stead and place</hi>; that Christ satisfied the punishment of the law, and fulfil<g ref="char:EOLhyphen"/>led all the precepts thereof for us, that is, for our bene<g ref="char:EOLhyphen"/>fit,
<pb n="24" facs="tcp:50301:19"/>
is not denyed by any: and therefore those texts, <hi>puer natus est nobis, & oportet nos implere omnem justitiam, & factus est sub lege ut eos redimeret</hi>; to us a Child is borne, and so we ought to fulfill all righteousnesse, and he was made under the law, that he might redeem those that were under the law, and the like might be spared; they are like the <hi>Lacedemonian</hi> swords, too short to reach their adversaries. But that he fulfilled the law, <hi>loco nostro,</hi> in <hi>our stead and place,</hi> that's denyed by <hi>Piscator</hi> and <hi>Vilenus</hi>; who conceive that the passive obe<g ref="char:EOLhyphen"/>dience only is imputed to us, <hi>et implet utramque paginam,</hi> not the active. Their principall reasons are.</p>
<p>
<note place="margin">
<hi>Piscator and Tilenus.</hi>
</note>First, Christ as man, being a creature, was bound to fulfill the law of his Creator for himselfe, other<g ref="char:EOLhyphen"/>wise he had not been <hi>sacerdos inculpatus,</hi>
<note place="margin">
<hi>Obj.</hi>
</note> a high Priest without blame<g ref="char:punc">▪</g> neither would his sufferings have steaded us: but, being an innocent man, he was not bound to satisfie for the breach of the law; that there<g ref="char:EOLhyphen"/>fore is to be allowed to us which he did undergoe in our stead.</p>
<p>Secondly, the Scripture attributeth our redemp<g ref="char:EOLhyphen"/>tion and reconciliation to the blood of Christ; <hi>Christs blood cleanseth us from all sin,</hi> 1 <hi>Io.</hi> 1, 9, and 6. <hi>Christ gave his flesh for the life of the world.</hi>
</p>
<p>Thirdly, he that is freed from the guilt of all sins, of omission as well as commission, is to be reputed, as if he had fulfilled the law: for <hi>idem est esse iustum & insontem,</hi> it is all one to be a just and an innocent man. But by the imputation of Christs passive obedience we are freed from the guilt of all sin, as well of omissi<g ref="char:EOLhyphen"/>on as commission, <hi>ergo</hi> &c.</p>
<p>Fourthly, if Christs active obedience be imputed to us, then there needs no remission of sins; for he
<pb n="25" facs="tcp:50301:19"/>
who is esteemed to have fulfilled the law, needs no forgivenesse for the breach it.</p>
<p>Fifthly, those who are freed from eternall death, of necessitie attain everlasting life: but by the impu<g ref="char:EOLhyphen"/>tation of Christs passive obedience, we are freed from eternall death: <hi>ergo,</hi> by it we obtain everlasting life.</p>
<p>To the first, a three-fold answer may be given. First,<note place="margin">
<hi>Sol</hi> 1<g ref="char:punc">▪</g>
</note> that Christ, in regard of his hypostaticall union,<note place="margin">
<hi>Obj.</hi>
</note> was freed from all obligation of law, which otherwise had layen upon him, if he had been meer man. Secondly, ad<g ref="char:EOLhyphen"/>mitting that Christ, as man, after he had taken upon him our nature, was bound to fulfill the law for him<g ref="char:EOLhyphen"/>self; yet because he freely took upon him our na<g ref="char:EOLhyphen"/>ture, and consequently this obligation for us, his dis<g ref="char:EOLhyphen"/>charging it shall accrue to us: as if I freely enter into bond for another mans debt; if I discharge the bond, I both release my self and my friend. Thirdly, we must distinguish of a publike person and private; what a man doth as a private person, belongeth only to him<g ref="char:EOLhyphen"/>self; but what he doth as a publike person, to himself and others.</p>
<p>To the second I answer,<note place="margin">
<hi>Sol.</hi> 2.</note> that either the blood & death of Christ are taken by a <hi>Synechdoche,</hi> for his entire o<g ref="char:EOLhyphen"/>bedience, it being the <hi>coronis</hi> and crown of all; or that salvation and life is attributed to it, because it me<g ref="char:EOLhyphen"/>rited for us the imputation of Christs active obedi<g ref="char:EOLhyphen"/>ence also.</p>
<p>To the third, he that is freed from sinne of omissi<g ref="char:EOLhyphen"/>on is in the state of an innocent, but not of a just man:<note place="margin">
<hi>Sol.</hi> 3.</note> he is indeed freed from all punishment, yet be<g ref="char:EOLhyphen"/>cause he hath not actively fulfilled the law in the course of his life, he hath no good title to eternall life: by the law, <hi>hoc fac & vives,</hi> doe this and thou shalt
<pb n="26" facs="tcp:50301:20"/>
live; he that is guiltie of no sin of omission, is equiva<g ref="char:EOLhyphen"/>lent to a just man, <hi>quoad liberationem à poena,</hi> but not <hi>quoad meritum aeternae vitae</hi>
<g ref="char:punc">▪</g> in regard of freedom from punishment, but not in regard of the meriting eternall life; <hi>secundum quid, non simpliciter</hi>; in some respects, not simplie.</p>
<p>
<note place="margin">
<hi>Sol.</hi> 4.</note>To the fourth, Christs righteousnesse cannot be imputed to us, before we are assoyled of our sinnes. For it is not righteous with God, to accompt him righteous, who hath no way satisfied for his sinnes, neither by himselfe nor other: the captive must be first freed, before he be advanced to honour.</p>
<p>To the fifth, though it follow by the connexion of the causes of our salvation,<note place="margin">
<hi>Sol.</hi> 5.</note> that whosoever is freed fro<g ref="char:cmbAbbrStroke">̄</g> eternall death, is stated in eternall life: yet it doth not follow that there is the same cause of both: as for ex<g ref="char:EOLhyphen"/>ample, if you open the leaves of a window, the sunne<g ref="char:EOLhyphen"/>beams shine into the roome; yet there is not one and the selfe same cause of opening the window, and the immission of the beams.</p>
<p>Thus I h<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ve handled the poynt, <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, by way of confutation: now <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, by way of confirmation, I set to the proof thereof.</p>
<p>First, if justification be a distinct thing from redemp<g ref="char:EOLhyphen"/>tion and satisfaction: then the imputation of Christs meer passive obedience will not suffice for our justifi<g ref="char:EOLhyphen"/>cation: but they are distinct things, <hi>Dan.</hi> 9, 24. <hi>He shall make an end of sin, he shall make reconciliation for iniquitie, and bring in everlasting righteousnesse.</hi> 1 <hi>Cor.</hi> 1, 30. He is made to us, <hi>righteousnesse, and sanctification, and re<g ref="char:EOLhyphen"/>demption.</hi>
</p>
<p>Secondly, that which is imputed to us, is called righteousnesse, and <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, <hi>Rom.</hi> 5. but meer passive o<g ref="char:EOLhyphen"/>bedience makes not a man righteous, but only pati<g ref="char:EOLhyphen"/>ent, <hi>ergo,</hi> &c.</p>
<p>
<pb n="27" facs="tcp:50301:20"/>
Thirdly, the fulfilling of the ceremoniall law is a different thing from Christs passive obedience; but that is imputed to us, by the reason which our adver<g ref="char:EOLhyphen"/>saries bring, because Christ did not that for himself, in regard he had no sin; whereof all those legall acts were a kind of confession: and therefore it must be al<g ref="char:EOLhyphen"/>lowed to us.</p>
<p>Fourthly, If part of Christs active obedience be imputed to us, why not the whole? But the adversaries confesse, that Christs voluntarie submitting himself to death, and offering up himself for a sacrifice to God (which are parts of his active obedience) are imputed to us: for otherwise his bare sufferings had not been meritorious, <hi>Ergo,</hi> his whole active obedi<g ref="char:EOLhyphen"/>ence is imputed to us.</p>
<p>Fifthly, unlesse Christs actuall fulfilling of the law be imputed to us, we are debarred of eternall life, which is promised to none but such who in them<g ref="char:EOLhyphen"/>selves or by Christ have fulfilled the law, according to those texts, <hi>fac hoc & vives: & si vis ad vitam in<g ref="char:EOLhyphen"/>gredi, serva mandata:</hi> doe this and thou shalt live, and if thou wilt enter into life, keep the Commande<g ref="char:EOLhyphen"/>ments.</p>
<p>If Christ were not bound to fulfill the law for him<g ref="char:EOLhyphen"/>self, upon our adversaries own ground, his fulfilling the law must be imputed to us: but he was not bound to fulfill the law for himself. First, because he was not <hi>persona humana, & lex datur personae, non naturae</hi>; Christ was not a humane person, and the law is given to the person, not to the nature. Secondly, because as Son of man, he is Lord of the Sabbath, and so of the law. Thirdly, because he is the King of the Church, to prescribe lawes to his subjects, not to himself, and all power is given to him both in heaven and earth.
<pb n="28" facs="tcp:50301:21"/>
Lastly, because no man will say, that Christ in heaven hath any obligation upon him, yet there he hath his hu<g ref="char:EOLhyphen"/>mane nature: that nature therefore, as in him it was hypostatically united to the deitie, was free from all tye in regard of himselfe; what he engaged himself was for us, and to be allowed on our accompt.</p>
</div>
</body>
</floatingText>
</q>
<q>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<opener>
<salute>M. Prolocutor,</salute>
</opener>
<p>
<note place="margin">The third Speech, to the eleventh Article.</note>AS <hi>S. Gregorie</hi> said, <hi>plus debeo Thomae, quam Petro,</hi> I a<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> more indebted to <hi>Thomas</hi> then <hi>Peter</hi>
<g ref="char:punc">▪</g> because his doubting of Christs resurrection occasioned a more sensible demonstration thereof then otherwise we should have had: so truly I may say, we are much be<g ref="char:EOLhyphen"/>holding to him, who first moved the scruple concern<g ref="char:EOLhyphen"/>ing the imputation of Christs sole satisfaction; for it hath occasioned the resolution, not onely of that doubt, but of many other concerning the <hi>communica<g ref="char:EOLhyphen"/>tio idiomatum,</hi> the effects of the hypostaticall union, the nature of the law, and the faithfuls title to hea<g ref="char:EOLhyphen"/>ven.</p>
<p>It is true, there hath been some <hi>clashing</hi> among the worthie Members of this Assemblie: but it hath been like the collision of steel and flint, whereby have been struck out many sparks of divine and saving truth. Nothing seemeth to me now to hinder the putting the question to the vote and determining it <hi>ex voto,</hi> ac<g ref="char:EOLhyphen"/>cording to our desire, but the vindication of it from aspersions cast upon it by foure sorts of mis<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>reants, the <hi>Antinomians,</hi> the <hi>Papists,</hi> the <hi>Arminians,</hi> and <hi>Socini<g ref="char:EOLhyphen"/>ans.</hi>
</p>
<p>First, the <hi>Antinomians</hi> object, if Christs active righteousnesse be imputed unto us, then are not we bound to keep the law, because Christ hath kept it for us.</p>
<p>
<pb n="29" facs="tcp:50301:21"/>
This objection may be assoyled with a double an<g ref="char:EOLhyphen"/>swer: first, that this active obedience of Christ is imputed to none but true penitents. For though re<g ref="char:EOLhyphen"/>pentance be no cause of our justification, yet it is <hi>conditio requisita in subjecto,</hi> a condition required in the subject<g ref="char:punc">▪</g> and to beleeve the remission of our sins, by imputation of Christs satisfaction and righteousnesse without a sincere and serious purpose to forsake all our transgressions, and walk in newnesse of life, is an act, not of Faith, but of presumption. Secondly, I grant, that Christs righteousnesse being imputed to us, we are not bound to fulfill the law <hi>hoc nomine</hi> to justify us before God, or procure us a title to the Kingdom of Heaven: but for other ends, namely, to glorifie God, obey his will, to testifie our thankful<g ref="char:EOLhyphen"/>nesse to our Redeemer, to shew our faith by our works, to make our election sure to our selves, to a<g ref="char:EOLhyphen"/>dorn our profession with a holy conversation, to a<g ref="char:EOLhyphen"/>voyd scandall, and avert Gods judgements.</p>
<p>Secondly, the <hi>Papists</hi> object, if Christs active obe<g ref="char:EOLhyphen"/>dience be imputed to us, then either the whole, or a part of it: not a part, for that will make us righteous but in part: not the whole, for then no other should have share in it, but our selves; and everie particular beleever should be as righteous as Christ himself, and everie o<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>e as another.</p>
<p>But this objection may be assoyled by a three-fold answer. First, there is a double <hi>totum</hi> or whole, <hi>totum extra quod nihil est, & totum cui nihil deest</hi>: a whole out of which there is nothing; as the whole water is in the basin; and a whole to which nothing is wanting, as the whole soul is in every part of the body; for the soul is <hi>tota</hi> in <hi>toto,</hi> and <hi>tota</hi> in <hi>qualibet parte.</hi> Christs
<pb n="30" facs="tcp:50301:22"/>
whole obedience in the first sense is imputed to us, not in the second. 2. All believers, according to the speech of <hi>Luther,</hi> are <hi>aeque justi ratione justitiae imputatae,</hi> equally just in respect of imputed justice, though not <hi>inhaerentis,</hi> of inherent; in respect of passive, not active righteousnesse. Thirdly, <hi>aeque pronunciamur justi, ut Christus</hi>; we are equally pronounced just, as Christ; that is, we are as truely acquitted and absolved as he; <hi>sed non pronunciamur aeque justi,</hi> but not pronounced e<g ref="char:EOLhyphen"/>qually just: for his justice was inherent, ours imputed; his from himself, ours from him; his of infinite worth, sufficient to justifie all beleevers; ours of finite, and sufficient only for our selves.</p>
<p>The Arminians object, if <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>
<hi>credere,</hi> or the very act of believing justifie us, then not Christs imputed righteousnesse. But the very act of believing justifieth, as the Apostle saith, <hi>Abraham</hi> beleeved, and it was counted to him for righteousnesse. To this I an<g ref="char:EOLhyphen"/>swer, that saith may be considered either <hi>ratione actus,</hi> or <hi>ratione objecti,</hi> in regard of the act, or of the object. Faith justifieth not <hi>ratione actus,</hi> for then some work should justifie; but <hi>ratione objecti,</hi> not in regard of the act, but in regard of the object; as the spoon feeds the child, in regard of the milk in it; and the chirurgions hand heals, in regard of the playster he applies: those that were healed by looking upon the brazen serpent, were not cured by the sharp<g ref="char:EOLhyphen"/>nesse of their sight, for the purblind were as well hea<g ref="char:EOLhyphen"/>led as the sharp-sighted, but by a supernaturall vertue at that time given to the object, the brazen serpent, a type of Christ.</p>
<p n="4">4.
The <hi>Socinians</hi> object, God doth not justifie man by an act of injustice: but it is injustice to punish one man for another, or attribute one mans righteousnesse
<pb n="31" facs="tcp:50301:22"/>
to another: for, <hi>justitiae est suum cuique tribuere,</hi> it is the office or property of justice to give to every man his owne; therefore we are not justified by the imputati<g ref="char:EOLhyphen"/>on of Christs active or passive obedience. But this objection may be assoyled with a double answer. First it is not against justice, but agreeable to justice, to lay the debt or penalty of one man upon another, in case that one man voluntarily undertake for the other<g ref="char:punc">▪</g> and becomes his surety: as it was just to lay <hi>Cimon</hi> in the gaol for his father <hi>Miltiades</hi> debt, after he ingaged himself for it, and made it his own: neither was it un<g ref="char:EOLhyphen"/>just to put out one of <hi>Zaleuchus</hi> his eyes for his sons adulterie, after hee undertook to satisfie for his son, and to save him one eye, who otherwise should have lost both. Secondly when God imputes Christs righteousnesse unto us, he gives us our <hi>own,</hi> namely, that which Christ hath purchased for us by his death: and secondly in regard of our union with Christ, whatsoever is Christs in this kind, is ours, and <hi>Ro<g ref="char:punc">▪</g>
</hi> 5. he that hath given Christ to us, hath given his righte<g ref="char:EOLhyphen"/>ousnesse also.</p>
</div>
</body>
</floatingText>
</q>
<q>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<opener>
<salute>M. Prolocutor,</salute>
</opener>
<p>THe <hi>Roman</hi> orator in his oration <hi>pro Sex<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>o Roscio Amerino</hi> writeth of <hi>Caius Fimbria,</hi>
<note place="margin">The fourth speech to the eleventh Ar<g ref="char:EOLhyphen"/>ticle.</note> that he indicted <hi>Q. Scaevola</hi> upon a strange point, that he would not suffer himself to be slain out-right by him, <hi>diem Scae<g ref="char:EOLhyphen"/>volae dixit, quod non totum <gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>elum corpore recepisse<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>
</hi>; accu<g ref="char:EOLhyphen"/>sed <hi>Scaevola,</hi> for not receiving his whole weapon into his body: methinks some of our brethren put in a like bill against us, that we suffer them not to have a full and fair blow at us; <hi>quod non tota t<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>la argumentorum rec<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>piamus,</hi> that we receive not the weapons of their
<pb n="32" facs="tcp:50301:23"/>
arguments whole & entire, I will therefore propound their arguments, as neer as I can remember, in their own words to the best advantage, and then return a punctuall answer unto them. If any of their arro<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>s be headed, if any of their s<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ords be keen edged and sharp pointed, if any of their arguments have <hi>acumen & robur,</hi> sharpnesse and strength, they are these five following.</p>
<p>Every humane creature is bound to fulfill the Law of God for himself <hi>jure creationis,</hi>
<note place="margin">
<hi>Obj.</hi> 1.</note> by the right of creation. But Christ is a humane creature, <hi>ergo</hi> he was bound to fulfill the Law of God for himselfe, and con<g ref="char:EOLhyphen"/>sequently he fulfilled it not in our stead.</p>
<p>To the consequence inferred upon the conclusion of this Syllogism, I have spoken heretofore. I now answer to the Syllogism it self, by distinguishing of <hi>humana creatura,</hi> a humane creature, which may be ta<g ref="char:EOLhyphen"/>ken either <hi>ratione naturae</hi> onely, or <hi>ratione personae</hi> also; which may be so tearmed, either in regard of the na<g ref="char:EOLhyphen"/>ture, or the person: every humane creature <hi>ratione naturae & personae,</hi> that is, such a creature as hath not only humane nature but a humane person also, is bound to fulfill the morall Law for himself: but Christ was not so; he had a humane nature, but no humane person. Now we know, <hi>Lex datur personae,</hi> the Law is given to the person, Thou shalt doe this, or thou shalt not doe that.</p>
<p>
<note place="margin">
<hi>Obj.</hi> 2.</note>In the accompt of the law, and all judiciarie pro<g ref="char:EOLhyphen"/>ceedings, it is all one to be <hi>insons & justus,</hi> to be guilt<g ref="char:EOLhyphen"/>lesse and righteous: but by the imputation of Christs satisfaction we are accompted guiltlesse before God: <hi>ergo</hi> righteous and fully justified.</p>
<p>I answer: There are two sorts of causes in courts of justice, criminall and civill; in criminall it is true,
<pb n="33" facs="tcp:50301:23"/>
<hi>idem est esse insontem & justum,</hi> it is all one to be ac<g ref="char:EOLhyphen"/>compted innocent, and just: but not in civill, where justice hath a respect to reward: and in that regard, a guiltlesse man is not necessarily a just man, that is, a deserving man. It was not sufficient for <hi>Demosthenes</hi> to plead for <hi>Ctesiphon,</hi> that he was a harmelesse man, and therefore ought in justice to have the crown; but he proves that he was a deserving man, and by the law ought to have it as his due.</p>
<p>Thirdly, Justification is a judiciary act opposite to condemnation;<note place="margin">
<hi>Obj.</hi> 3.</note> but imputation of active obedi<g ref="char:EOLhyphen"/>dience is no judiciary act opposite to condemnati<g ref="char:EOLhyphen"/>on, <hi>ergo, &c.</hi>
</p>
<p>God is said to be a righteous judge,<note place="margin">
<hi>Sol.</hi>
</note> not only in respect of inflicting punishment rightly, but also in confer<g ref="char:EOLhyphen"/>ring rewards and crowns of glory<g ref="char:punc">▪</g> & justification hath respect to both, for there are two questions put to us at Gods tribunall; first, what hast thou to say for thy self, why thou shouldst not be condemned to hels tor<g ref="char:EOLhyphen"/>ments? the answer is, I confesse I have deserved them by my sins; but Christ hath satisfied for me: the second question is, what canst thou plead why thou shouldst in justice receive a crown of glory, sith thou hast not fulfilled the law? the answer is, Christ hath fulfilled the law for me: both these are expressed by <hi>Anselm</hi> in his book <hi>de modo visitandi infirmos; si dixerit, meruisti damnationem; dic, Domine, mortem Domini nostri Iesu Chri<g ref="char:EOLhyphen"/>sti obtendo inter me & mala merita mea; ipsiusque meritum <gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ffero pro merit<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>, quod ego debuissem habere, nec habeo</hi>; if he, saith thou hast deserved damnation, answer thou, I set Christs death between me and my ill deserts, or wicked works<g ref="char:punc">▪</g> and I offer his merit for that merit which I should have, but of my self I have not.</p>
<p>Fourthly,<note place="margin">
<hi>Obj.</hi> 4.</note> all they who are freed from the guilt of
<pb n="34" facs="tcp:50301:24"/>
all sins of omission as well as commission, are ac<g ref="char:EOLhyphen"/>compted as absolutely righteous before God<g ref="char:punc">▪</g> but by the imputation of Christs meer passive obedience we are freed from the guilt of all sins, of omission as well as commission, <hi>ergo, &c.</hi>
</p>
<p>I answer: This argument is a plain fallacie <hi>a dicto secundum quid ad simpliciter,</hi>
<note place="margin">
<hi>Sol.</hi>
</note> from that which is said to be so in some respect, to that which is simplie so: he that is free from the guilt of the sin of omission, is as if he were righteous <hi>secundum quid,</hi> in some respect; that is, in regard of punishment and guilt, but not as a righteous man simplie, who hath a good title to a crown of glorie. For the taking away of guilt doth not necessarily put merit. <hi>Adam</hi> at the first moment of his creation was guiltlesse, yet had no merit which he might pretend as a title to the Kingdom of Hea<g ref="char:EOLhyphen"/>ven.</p>
<p>
<note place="margin">
<hi>Obj.</hi> 5.</note>Fifthly, every doctrine of Faith ought to be founded upon Gods Word; but our pretending a title to the Kingdom of Heaven, by the imputation of Christs active obedience, hath no foundation in Gods Word, <hi>ergo, &c.</hi>
</p>
<p>
<note place="margin">
<hi>Sol.</hi>
</note>It hath foundation in Gods Word; namely; in these texts, <hi>fac hoc & vives; si vis ad vitam ingredi<g ref="char:punc">▪</g> ser<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>a mandata,</hi> doe this and thou shalt live; and if thou wilt enter into life, keep the commandements: and we establish the law by faith; and these shall walk with me in white robes, for they are worthy: upon these foundations we build this fort for truth; none may enter into the Kingdom of Heaven, who have not some way fulfilled the law (<hi>fac hoc & vives</hi>) and that in the rigour thereof, exactly and perfectly; but all true beleevers enter into the Kingdom of Heaven; and I subsume (they have not fulfilled the law exactly and
<pb n="35" facs="tcp:50301:24"/>
perfectly in their own persons.) <hi>Ergo,</hi> they have ful<g ref="char:EOLhyphen"/>filled it by their suretie. Christ his fulfilling the law therefore is imputed to them.</p>
</div>
</body>
</floatingText>
</q>
<q>
<floatingText xml:lang="eng">
<body>
<div type="speech">
<head>Concerning the resolve of the Assemblie, that the whole obedience of Christ is imputed to everie beleever.</head>
<opener>
<salute>
<hi>M. Prol<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>cutor,</hi>
</salute>
</opener>
<p>THe expression agreed upon by the Assemblie,<note place="margin">The fifth speech to the eleventh Ar<g ref="char:EOLhyphen"/>ticle.</note> seemes liable to three exceptions, redundancie, deficiencie, and noveltie: redundancie, in the word <hi>whole</hi>; deficiencie, in the word <hi>obedience</hi>; and novel<g ref="char:EOLhyphen"/>tie, in the word <hi>imputed</hi>: as <hi>Tertullian</hi> saith of the serpent, <hi>quot colores tot dolores</hi>; so we may say here, <hi>quot literae tot liturae.</hi>
</p>
<p>The first exception is of redundancie: for within the accompt of the <hi>whole</hi> obedience of Christ commeth his obedience to the ceremoniall law, which yet is not imputed to us, because we ought no obedience to it; it was no part of our debt, and therefore our sure<g ref="char:EOLhyphen"/>tie his laying it down commeth not upon our ac<g ref="char:EOLhyphen"/>compt.</p>
<p>The second exception is of deficiencie in the word <hi>obedience,</hi> for it falls short of that which is imputed to us. For Christs originall righteousnesse is not com<g ref="char:EOLhyphen"/>prised under either his active or passive obedience; yet that also must be imputed to us, as <hi>Beza</hi> elegantly de<g ref="char:EOLhyphen"/>monstrateth, putting the case thus: we were accompta<g ref="char:EOLhyphen"/>ble to the divine justice for three things, originall corruption, sins of omission, and sins of commissi<g ref="char:EOLhyphen"/>on.</p>
<p>To this three-fold maladie a three-fold remedie
<pb n="36" facs="tcp:50301:25"/>
was to be applyed: to our originall sins, Christs ori<g ref="char:EOLhyphen"/>ginall righteousnesse: to sins of omission, Christs active: to sins of commission, his passive obedience. If the accuser of the brethren article against us at Christs bar, thou wert conceived and born in sin: the answer is, but my mediators conception and birth was without sin; if he article, thou hast omitted many duties of the law: the answer is, Christ hath fulfilled the law for me; if he article in the third place, thou hast committed many actuall sins against the law: the answer is, Christ hath satisfied for them by his death and passion.</p>
<p>The third exception is of noveltie: for the impu<g ref="char:EOLhyphen"/>tation of Christs active and passive obedience was ne<g ref="char:EOLhyphen"/>ver defined for <hi>dogma fidei,</hi> a doctrine of faith, till the Synods held at <hi>Gap</hi> and <hi>Privase</hi> in our memorie. But these aspersions may be easily washed away thus.</p>
<p>First, though we were not bound to the ceremoni<g ref="char:EOLhyphen"/>all law, yet the <hi>Iewes</hi> were: to whom this obedience of Christ was necessarily to be imputed, and this seemeth to be the decision of the Apostle, <hi>Gal.</hi> 4, 4. <hi>Made un<g ref="char:EOLhyphen"/>der the law, to redeem them that were under the law.</hi>
</p>
<p>Secondly, though Christs originall righteousnesse were most requisite in him to qualifie him to be both our high Priest and sacrifice, that he might be an im<g ref="char:EOLhyphen"/>maculate lamb and an high Priest <hi>separated from sinners</hi>; and though this originall righteousnesse hath influence into our birth, to cleanse it: yet, as <hi>Rivetus</hi> acutely observeth, it was not properly the work of Christ, but of the holy-Ghost sanctifying him in the womb, and in that regard not to be imputed to us as any act of our mediator.</p>
<p>Thirdly, though in the Synods above named the controversies which arose about this point, first be<g ref="char:EOLhyphen"/>tween
<pb n="37" facs="tcp:50301:25"/>
<hi>Piscator</hi> and <hi>Rivet,</hi> and after between <hi>Moulin</hi> and <hi>Tilenus,</hi> were determined; yet the doctrine it self was much more ancient: For besides the testimonies of <hi>Bernard, exhortat<g ref="char:punc">▪</g> ad templ. Chrys.</hi> 2. <hi>Cor.</hi> 5. <hi>Aug. in Psal.</hi> 21. and <hi>Iustin Martyr in quaest.</hi> heretofore al<g ref="char:EOLhyphen"/>ledged by me, <hi>Tilenus</hi> himself confesseth that it was <hi>Luthers</hi> opinion: and <hi>Calvin</hi> is expresse for it, <hi>in ep. ad Rom.</hi> 3. <hi>v.</hi> 31. <hi>Cum ad Christum ventum est, in eo invenitur exacta legis justitia quae per imputationem fit nostra</hi>; when we come to Christ, in him we find the exact justice of the law, which by imputation is made ours. And so is <hi>Peter Martyr, in ep. ad Rom. c.</hi> 8. <hi>Iustitia Christi qua lex impleta fuit, illorum jam est justitia, & illis à Deo imputatur:</hi> Christ his righteousnesse, by which the law is fulfilled, is now their righteousnesse, and impu<g ref="char:EOLhyphen"/>ted to them by God. And <hi>Vrsin. Catech. Perfecta satis<g ref="char:EOLhyphen"/>factio, justitia & sanctitas Christi mihi imputatur:</hi> Christ his perfect satisfaction, justice and holinesse, is impu<g ref="char:EOLhyphen"/>ted to me. And <hi>Hemmingius de justif. art.</hi> 2. <hi>Iustificatio hominis est credentis in Christum absolutio à peccato propter mortem Christi, & imputatio justitiae Christi:</hi> justifica<g ref="char:EOLhyphen"/>tion is the acquitting of a beleever from sinne for the death of Christ, and the imputation of Christs righ<g ref="char:EOLhyphen"/>teousnesse. And the <hi>Magdeburgenses, Cent.</hi> 1. <hi>l.</hi> 2. <hi>Iustitio, quam Deus impio imputat, est totum opus quod Christus mediator noster pro toto genere humano praestitit:</hi> all which Christ our mediatour did for all man<g ref="char:EOLhyphen"/>kind is the righteousnesse which God imputeth to a sinner.</p>
<p>But here me thinks I heare those who are most active in the Assembly for the imputation of the meer pas<g ref="char:EOLhyphen"/>sive obedience of Christ, like the Tribunes among the <hi>Romans, <gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>b<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>unciare & intercedere,</hi> that they may hinder and stop the decree of the Assembly, alledging, that
<pb n="38" facs="tcp:50301:26"/>
though some of the ancient Fathers, and not a few of the reformed Doctors cast in their <hi>white stone</hi> among ours: yet that we want his suffrage, who alone hath the turning voice in all debates of this kind, and that according to our protestation made at our first meet<g ref="char:EOLhyphen"/>ing we ought to resolve upon nothing in matter of faith, but what we are perswaded hath firm and sure ground in Scripture: and howsoever some texts have been alledged for the imputation of both active and passive obedience, yet that at our last sitting they were wrested from us, and all inferences from thence cut off, all the re-doubts & forts built upon that holy ground <hi>sleighted</hi>: it will import therefore very much those who stand for the affirmative part to <hi>recruit</hi> the <hi>forces of truth,</hi> and <hi>make up the breaches in our forts</hi> made by the adversaries batteries.</p>
<p>First, our first fort is built upon <hi>Rom.</hi> 5.18, 19. after this manner:<note place="margin">
<hi>Arg.</hi> 1.</note> if we are made righteous by the obedience of Christ, his entire obedience must needs be imputed to us. But we are made righteous by the obedience of Christ, as the Apostle affirmeth in the text quoted. Therefore Christs obedience must needs be imputed to us.</p>
<p>
<note place="margin">
<hi>Resp.</hi>
</note>In this fort they make a breach thus: by obedience the Apostle here understandeth that speciall obedi<g ref="char:EOLhyphen"/>ence which Christ performed to the commandement of his Father, for laying down his life for his sheep; of which the Apostle speaketh, <hi>Phil.</hi> 2.8. <hi>He became obe<g ref="char:EOLhyphen"/>dient to death, even to the death of the crosse:</hi> therefore this text maketh nothing for the imputation of Christs active obedience.</p>
<p>
<note place="margin">
<hi>Replic.</hi>
</note>But First, the breach is thus repaired: the word in the former verse is not <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, but <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, which is ne<g ref="char:EOLhyphen"/>ver
<pb n="39" facs="tcp:50301:26"/>
taken in Scripture for suffering, or meer passive obedience.</p>
<p>Secondly, the Apostle saith, <hi>loc. supra. cit. many are made righteous</hi>; and <hi>righteousnesse</hi> came upon all to <hi>justi<g ref="char:EOLhyphen"/>fication of life</hi>; and Christ is the end of the law <hi>for righteousnesse</hi>; and the abundance of grace, and <hi>gift of righteousnesse</hi> shall reign by one Jesus Christ: but no man is said to have justification of life, or abundance of grace, and the gift of <hi>righteousnesse,</hi> or to be made <hi>righteous,</hi> by suffering only: for the willing undergo<g ref="char:EOLhyphen"/>ing of punishment satisfieth the law but in part; it denominateth a man patient, but not absolutely righ<g ref="char:EOLhyphen"/>teous. Christ himself was not righteous only in re<g ref="char:EOLhyphen"/>gard of his sufferings; and therefore the imputation of them only unto us will not make us formally righ<g ref="char:EOLhyphen"/>teous, though it fully acquitteth us from all punish<g ref="char:EOLhyphen"/>ment.</p>
<p>Thirdly, the obedience here mentioned is set in opposition to <hi>Adams</hi> disobedience: but <hi>Adams</hi> diso<g ref="char:EOLhyphen"/>bedience was active: therefore Christs obedience must be active.</p>
<p>This argument may be illustrated by S. <hi>Bernards</hi> paraphrase, <hi>ad exhort, ad Templar. c.</hi> 11. <hi>ablato peccato, redit justitia; porro mors Chrsti m<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>rte fugatur, & Christi nobis justitia imputatur: plus potuit Adam in malo, quam Christus in bono? Adae peccatum imputabitur mihi, & Christi justitia ad me non pertinobit?</hi> Sin being taken away, righteousnesse returns; moreover, death is put to flight by the death of Christ, and Christs righteous<g ref="char:EOLhyphen"/>nesse is imputed unto us: could <hi>Adam</hi> more hurt us by sin, then Christ benefit us by righteousnesse? Shall the sin of <hi>Adam</hi> be imputed to me and shall the righteous<g ref="char:EOLhyphen"/>nesse of Christ no way belong unto me, or I have no interest in it?</p>
<p>
<pb n="40" facs="tcp:50301:27"/>
Our second fort is built upon 2 <hi>Cor.</hi> 1.30. after this manner.<note place="margin">
<hi>Arg.</hi> 2.</note> If Christ be made unto us <hi>righteousnesse,</hi> as righteousnesse is distinguished from redemption, then Christs active obedience is imputed to us as well as his passive. But Christ is made to us <hi>righteousnesse</hi> and sanctification, as they are distinct things from re<g ref="char:EOLhyphen"/>demption, or satisfaction (as the letter of the text importeth, he is made to us of God righteousnesse, sanctification, and redemption.) <hi>Ergo,</hi> Christs active obedience is imputed to us as well as his passive.</p>
<p>
<note place="margin">
<hi>Advers. Resp.</hi>
</note>In this fort they make a breach thus: Christ is made to us righteousnesse, as he is made wisdom, for so run<g ref="char:EOLhyphen"/>neth the text; Christ is made to us of God wisdom, and righteousnesse, <hi>&c.</hi> But he is not made to us wisdom, by imputing his wisdom unto us<g ref="char:punc">▪</g> but by instructing us, and making us wise to salvation; there<g ref="char:EOLhyphen"/>fore neither is he said to be made righteousnesse to us, because his righteousnesse is imputed to us; but because he sanctifieth us, and maketh us by his grace righteous and holy. But the breach is thus repaired.</p>
<p>
<note place="margin">
<hi>Replicatio.</hi>
</note>First, whatsoever Christ is made unto us, he is made perfectly such unto us; else we shall lay a defect upon him, who is perfection it self. But Christ is not made perfectly wisdom, or sanctification, or righteousnesse to us, save onely by imputing his own righteousnesse, and wisdom, and holinesse to us, which are most per<g ref="char:EOLhyphen"/>fect: for, as for our inherent righteousnesse, and holi<g ref="char:EOLhyphen"/>nesse, and wisdom they are imperfect and defective; as all confesse, save <hi>Papists</hi> and <hi>Pelagians.</hi>
</p>
<p>Secondly, Christ is so made righteousnesse to us, as he is made redemption: for so carrieth the letter; Christ is made to us righteousnesse, and redemption. But he is made redemption unto us, by imputing his passive obedience; therefore in like manner he is made
<pb n="41" facs="tcp:50301:27"/>
righteousnesse unto us, by imputing the active obedi<g ref="char:EOLhyphen"/>ence. Yea but, say they, Christs wisedom is not im<g ref="char:EOLhyphen"/>puted to us: I answer, it is, and it covers our follies and errors, as his righteousnesse doth our sins; and by vertue thereof we are acompted wise unto salvation; and for proof of this exposition I alledge an Author of greatest authoritie next the Apostles, <hi>Clemens Ro<g ref="char:EOLhyphen"/>manus</hi> in his for<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>er Epistle <hi>ad Corinth.</hi> so highly cry<g ref="char:EOLhyphen"/>ed up by all the antients, <hi>p.</hi> 41. <hi>Non per nos ipsos justifi<g ref="char:EOLhyphen"/>cam<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>r, neque per sapentiam nostram, intelligentiam<g ref="char:punc">▪</g> pieta<g ref="char:EOLhyphen"/>tem, aut opera, quae in puritate cordis & sanctimonia opera<g ref="char:EOLhyphen"/>ti sumus; sed per fidem, per quam omnipotens Deus omnes ab in<g ref="char:EOLhyphen"/>itio justificavit</hi>: we are not justified by our wisedom or godlinesse, <hi>&c.</hi> but by faith by which God justified all from the beginning.</p>
<p>Thirdly, our third fort is built upon 2 <hi>Cor.</hi> 5, 21. after this manner:<note place="margin">
<hi>Arg.</hi> 3.</note> those who are made the <hi>righteousnesse of God in Christ</hi> must needs have Gods righteousnesse imputed unto them. But Gods righteousnes in Christ is the perfect fulfilling of the law, <hi>ergo,</hi> the perfect fulfilling of the law is imputed to us.</p>
<p>In this fort they make a breach thus. By sin is here meant a sacrifice for sin:<note place="margin">
<hi>Resp. Advers.</hi>
</note> and it is granted on all hands that Christ was made a sacrifice for sin, that we might be accompted righteous before God; and this maketh for the imputation of the passive, but not the active obedience of Christ.<note place="margin">
<hi>Replic.</hi>
</note> But the breach is thus repai<g ref="char:EOLhyphen"/>red.</p>
<p>First, there is no necessitie of expounding here sin by this glosse, <hi>a sacrifice for sin</hi>: the words will carrie as well another interpretation, namely, that as Christ was reputed a sinner for us, or in our stead: so we are ac<g ref="char:EOLhyphen"/>compted righteousnesse in him<g ref="char:punc">▪</g> But our sins are no way in him but by imputation, therefore his righte<g ref="char:EOLhyphen"/>ousnesse
<pb n="42" facs="tcp:50301:28"/>
also is in us by imputation; and this is the current sense which we find in the expositions of the antient Fathers, <hi>Chrys. in hunc locum, p.</hi> 322. <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, <hi>&c.</hi> he said not righteous, but righte<g ref="char:EOLhyphen"/>ousnesse; for that righteousnesse he speaks of is Gods, since it is not of works; and it is such in which there must be no stain, or spot, which cannot be inherent but imputed: he made the just to be unjust, that the unjust might be made just, and S. <hi>Aug. in Psal.</hi> 21. <hi>delicta no<g ref="char:EOLhyphen"/>stra sua delicta feci<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>,</hi>
<note place="margin">In Rom. 5.</note>
<hi>ut justitiam suam nostram justitiam faceret</hi>: he made our sins his sins, that he might make his righteousnesse our righteousnesse.</p>
<p>Secondly, admit we take sin for sacrifice for sin in this place, this very interpretation rather strength<g ref="char:EOLhyphen"/>neth then weakneth the former argument: for that righteousnesse which is said to be in Christ would ne<g ref="char:EOLhyphen"/>ver have been ours,<note place="margin">
<p>
<hi>Assumpt.</hi> But the <gap reason="illegible" resp="#PDCC" extent="2 letters">
<desc>••</desc>
</gap>gh<g ref="char:EOLhyphen"/>teousnesse of Christ, as he was a sacrifice for sin, was to be unspotted wholly and without sin.</p>
<p>
<hi>Hebr.</hi> Ergo, as he was a sacrifice for sin, his ho<g ref="char:EOLhyphen"/>linesse was imputed unto us.</p>
</note> if his death had not been a sacrifice for our sins: thus therefore <hi>I</hi> collect the argument out of this place.</p>
<p>The righteousnesse which is in Christ can be no otherwise ours then by imputation; but the righte<g ref="char:EOLhyphen"/>ousnesse here spoken of is the righteousnesse in Christ; <hi>ergo,</hi> it cannot be ours any other way then by imputa<g ref="char:EOLhyphen"/>tion.</p>
<p>Thirdly, Christs sufferings are not properly his righteousnesse, though he who suffered were righteous, nay righteousnesse it self: neither are these sufferings now in Christ, but his active obedience and holinesse is truely and properly righteousnesse, and it remains in him; and is that eternall righteousnesse spoken of by the prophet <hi>Daniel, (c.</hi> 9, <hi>v.</hi> 14.) he shall take away sin, and bring everlasting righteousnesse.</p>
<p>
<note place="margin">
<hi>Arg.</hi> 4.</note>Our fourth fort is built upon <hi>Col.</hi> 2, 10. after this
<pb n="43" facs="tcp:50301:28"/>
manner: if all the faithfull are <hi>compleat in Christ,</hi> as the Apostle here affirmeth, <hi>we are compleat in him in whom dwelleth the fullnesse of the God-head</hi>; then Christ supplyeth whatsoever is otherwayes defective in them, and yet required of them. But the perfect fulfilling of the law is required of them, which they cannot doe in their owne persons; <hi>ergo,</hi> Christs fulfilling it for them is imputed to them.</p>
<p>In this fort they make a breach thus:<note place="margin">
<hi>Advers. Sol.</hi>
</note> whatsoever we were bound to doe, Christ hath done for us, either in <hi>specie,</hi> or <hi>per aequivalentiam</hi>; in kind, or in value: ac<g ref="char:EOLhyphen"/>cording to which distinction, although the fulfilling of the law be not imputed to us in <hi>speci<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>i</hi> yet it is<g ref="char:punc">▪</g>
<hi>per aequivalentiam,</hi> because his satisfaction is imputed to us<g ref="char:punc">▪</g> and so there is no defect in us, because no man is bound both to fulfill the law, and satisfie the breach thereof: we therefore having satisfied for the breach of the law are accompted as if we had fulfilled the law. But the breach is thus repaired.</p>
<p>No man who standeth <hi>rectus in curiâ,</hi>
<note place="margin">
<hi>Replicatio.</hi>
</note> as <hi>Adam</hi> did in his innocencie, or the Angels before they were con<g ref="char:EOLhyphen"/>firmed in grace, is bound both to fulfill the law, and to satisfie for the violation thereof; but to the one or to the other, to fulfil only the law primarily, & to satisfie for not fulfilling it in case he should transgresse; but that is not our present case. For we are all born and conceived in sinne, and by nature are the children of wrath, and are guiltie as well of <hi>Adams</hi> actuall trans<g ref="char:EOLhyphen"/>gression as our own corruption of nature drawn from his loyns. Therefore first we must satisfie for our sinne, and then by our obedience lay claim to life, according as it is offered us by God in his law, <hi>fac hoc & viv<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>s,</hi> doe this and live. Now we grant freely that Christs death is sufficient for the satisfactorie
<pb n="44" facs="tcp:50301:29"/>
part; but, unlesse his active obedience be imputed to us, we have no plea or title at all to eternall life. To illustrate this by a lively similitude, and such an one to which the Apostle himself elsewhere alludes. In the <hi>Olympian</hi> games he that overcame received a crown of gold or silver, or a garland of flowers, or some other prize or badge of honour; but he that was over<g ref="char:EOLhyphen"/>come, besides the losse of the prize, forfeited some<g ref="char:EOLhyphen"/>thing to the keeper of the games. Suppose then some friend of his should pay his forfeiture, will that intitle him to his garland? Certainly no, unlesse he prove masteries again, and in another race out-strip his ad<g ref="char:EOLhyphen"/>versarie, he must goe away crownlesse. This is our case by <hi>Adams</hi> transgression and our own: we have incurred a forfeiture, or penaltie; this is satisfied by the imputation of Christs passive obedience: but unlesse his active be also imputed to us, we have no plea or claim at all to our crown of glory; for we have not in our own persons so ru<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>, that we might obtain.</p>
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<p>
<note place="margin">
<hi>The VOTE.</hi>
</note>After this speech the Divines cryed generally <hi>to the Vote,</hi> and though some few of eminent parts in the Assemblie dissented, yet far the major part resolved for the affirmative; but before the close <hi>D. F.</hi> produced an advice of King <hi>James</hi> of blessed memorie directed to an Assemblie of Divines at <hi>Privase</hi> in <hi>France,</hi> for the deciding the present Controversie which here followeth.</p>
<q>
<pb n="45" facs="tcp:50301:29"/>
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<body>
<div type="letter">
<head>Consilium serenissimi principis, <hi>Iacobi,</hi> Magnae Britanniae Regis, de controversia sequente sopienda.</head>
<p>FEcit Deus (inquit Solomon) hominem rectum, sed ipse infinitis se immiscuit quaestionibus. Cujus sententiae veritas hinc elucet, quod tam infinitae indies oriantur controversiae, quae tantum ad turbandam ecclesiae pacem spargi ubique videntur. Inter quas haec nupera non ante quadraginta annos nata, & qua car uit ecclesia an<g ref="char:EOLhyphen"/>nis mille quadringentis sexaginta, nec quicquam inde tulit d<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>trimenti; nunc vero inter duos doctissimos viros tan<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> acriter ventilata potest re<g ref="char:EOLhyphen"/>censeri, utrum scilicet passiva Christi obedientia, qua vitam pro ovibus speciali mandato posuit, tantum nobis imputetur ad justi<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>iam; vel simul cum passivâ, activa etiam qua se legi obedientem praestitit.</p>
<p>Hanc quaestionem & quae inde emanant necessariò, quarum specimen in propositionibus Molinaei, & oppositionibus Tileni cer<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap>ere licet, nec generatim discutere, nec particulatim examinare nobis est propositum: sed ex iis tantum quae legimus ipsi, & coram audivimus, consilium da<g ref="char:EOLhyphen"/>bimus, quale fidei defensorem non dedecere arbitramur. Et hoc qui<g ref="char:EOLhyphen"/>dem illud erit; nempe, ut ipsa penitus sepeliatur quaestio cum omnibus inde emergentibus, & cum fas<gap reason="illegible" resp="#PDCC" extent="2 letters">
<desc>••</desc>
</gap>i<gap reason="illegible" resp="#PDCC" extent="1 letter">
<desc>•</desc>
</gap> & linteis quibus revinctum erat & involutum Christi corpus, in sepulchro relinquatur, ab iis presertim qui se cum Christo resurrexisse profitentur; ut, relictis impedimentis omni<g ref="char:EOLhyphen"/>bus, òmnes simul in perfectum virum in Christo coalescamus: ne forte nimium altercando infantem vivum, quod indulgens mater non passa est, discindere; aut inco<gap reason="illegible" resp="#PDCC" extent="1 letter">