Euery man therefore that taketh these misteries must beleeue that Christs bodie was broken and that Christs blood was shead for him which I trow is a great deale more then to beleeue the storie S. Bernard hath a notable saying expresse to this purpose hoc designat illibatum illud altaris sacrificium vbi dominicum corpus accipimus And this doth that holy and vndefiled sacrifice of the altar signifie vnto vs where we receiue the Lords bodie vt ficut videtur illa forma panis in nos intrare sic nouerimus per eam quam in terris habuit conuersationem ipsum intrarein nos ad habitandum in cordibus nostris per fidem that euen as in that Sacrament the forme of bread is seene and sensibly discerned to enter into vs and our bodies so we might know that Christ himselfe doth enter into vs according to that flate which hee had here amongst vs to dwell in vs and in our hearts by faith The name of the Sacrifice of the Altar I refuse not Our right reuerend and right learned Bishop of Winchester hath abundantly shewed how that tearme was vsed of the Fathers and how it may be receiued of vs. The carnall eating of Christ if S. Bernard any such is also notably confuted by the same man in the same treatise But this is that I would prooue and that pregnantly from the words of the Father that the Sacrament of the Lords supper which hee there calleth the sacrifice of the Altar is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse but also that the receiuing in of the bread and wine into our selues doe seale vp vnto vs that doe receiue them Christs owne entering into vs and dwelling within vs euen in our hearts by a liuely faith And hereof it is that we call the Sacraments signa exhibitina signes that doe exhibite reach forth and tender the things which they figure and represent And our Church rightly profeffeth of the SacrameÌ„ts that they are non tantùm notae pâ—â—fessionis Christianorum not only markes or badges of Christian profession sed certa quaedam potius testimonia efficacia signa gratiae atque bonae in nos voluntatis Dei but rather also and much rather certaine assured testimonies and effectual signes of the grace and good will of God towards vs. In so much that when I come to the Lords table and there the Minister reacheth forth the holy mysteries to mee and I receiue them at his hand Nihil dubito quin ipse vere porrigat ego recipiam saith Calvin I nothing doubt but that Christ doth verily reach out vnto me and I doe verily receiue his bodie and blood to become the food and nourishment of my soule Such a faith therefore doe the Sacraments seale vp vnto vs as doth not only acknowledge al that Christ hath done to be true but also doth applie the merits of Christ and thorough them the mercie of God vnto euery worthy receiuer thereof And so much of the Sacraments which are the seales of faith 3. It followeth to speake of our common forme of Creede which is not amisse called regula fidei the rule or square of our faith Because it containeth the most principall points of our Christian religion to the proportion whereof other particulars must be reduced Blind Bellarmine for who so blind as he that will not see vseth this for the first and as it were principall reason that iustifying faith is not confidence of mercie because that In symbole fidei in the common rule of our faith many things are contained which are necessarie to be beleeued if a man will be iustified by faith of the vnitie of the Trinitie of the incarnation passion and resurrection of Christ c. De speciali autem misericordia ne verbum quidem but in all the Creede or Creedes for hee ioyneth the foure knowne Creeds together there is not one word of speciall mercie And therefore he there striueth to confute Luther and Melancthon that would include the apprehension of speciall mercie in the Creed the one vnder that Article I beleeue the holy Catholique Church the other vnder that Article I beleeue the remission of sinnes Well let the controuersie stand betweene them as it doth for I will not meddle with the latter part of the Creed I will vse a new argument out of the former part which concerneth God and our beleefe in him And touching that I say that not only particular words but the whole tenure of our faith as we professe it in the Creed doth implie apprehension of speciall mercie to the professor Marke how the forme of the Creed runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue in God the Father And I beleeue in Iesus Christ. And againe I beleeue in the holy Ghost which if we could properly expresse in our English tongue and ioyne the preposition to the Accusatiue case should signifie thus much I beleeue towards God or into God the Father I beleeue towards or into Iesus Christ and so forth For Credo in Deum is more essentiall and effectuall then our language will fully expresse And this is no small matter in the eye of the Papists for Master Harding holdeth this forme Credo in Deum so authentike and materiall as that he deeply challengeth the Church of England for professing their faith in another forme Credimus vnam quandam naturam c. Credimus Iesum Christum c. And hee alleadgeth against this that the vtterance of our faith is strange to Christian eares who haue beene accustomed to heare Credo in Deum c. He saith that That other forme of words which we vse soundeth not so Christian like I beleeue there is a God I beleeue that Iesus Christ is the sonne of the Father I beleeue that the holy Ghost is God He rendreth this reason of his rebuke Although this forme of words I beleeue there is a God c. doe expresse a right faith yet beeing such as may be vttered by the Deuills and hath alwaies beene vttered by Heretikes their ministers the auncient and holy Fathers haue liked better the old forme and manner after which euery Christian man saith I beleeue in God I beleeue in Iesus Christ I beleeue in the holy Ghost for this importeth a signification of faith with hope and charitie that other of faith only which the Deuills haue and tremble as S. Iames saith Very well then Omen accipio let M. Hardings speach for this time goe for currant which notwithstanding the good Bishop fully answered in that place let the most auncient most authentique forme of professing our Creed be thus Credo in Deum c. I beleeue in God I beleeue in Iesus Christ c. The Question is now what it is Credere in Deum to beleeue in God Let the Fathers answer S. Augustine saith De Apostolis ipsâ—s dicere
IVSTIFYING AND SAVING FAITH DISTINGVISHED from the faith of the Deuils IN A Sermon preached at Pauls crosse in London May 9. 1613. BY MILES MOSSE PASTOR OF the Church of God at Combes in Suffolke and Doctor of Diuinitie The Text. IAM 2. 19. The Deuills beleeue and tremble August Ser. 27. de verb. Apost c. 1. Fides est credere quod nondum vides cuius fidei merces â—st videre quod credis PRINTED BY CANTRELL Lâ—GGâ— Printer to the Vniuersitie of CAMBRIDGE 1614. And are to be sold by MATTHEVV LAVV in Pauls Churchyard at the signe of the Foxe TO MY VERIE HONOVRABLE LORD SIR EDVVARD COOKE Knight Lord chiefe Iustice of England and one of his Maiesties most Honourable priuie Counsell Saluation by Christ Iesus IT is a diuine truth Worthy Lord though crossing humane sense spoken by the Father of truth to him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of all our fathers in the truth Virtus mea in infirmitate perâ—icitur My power is perfited in weakenesse That is to say The assisting hand of God is then most lightsomly discerned when the weakenes of man hath most euidently appeared As the great Antesignanus of all the Interpreters most pithily doth expound it As for example Gods diuine Spirit did then most sensibly shewe it selfe in Iacob when hee prophecied so powerfully lying sicke vpon his death bed In Dauid when he prayed so seruently almost ouerwhelmed with troubles In Paul when he sang so cheerefully fastened in the stockes In S. Laurence when he spake so couragiously broyling on the gridiâ—on In a word through the helping-hand of God it commeth to passe that when men are weake then they are strong weake in the flesh strong in the spirit weake in themselues strong in the grace of God All humane infirmities are in nature destructiue They arise from sinne Expecâ—ati â—â—mo ortae sunâ— lachrymae and they tend to death which is the wages of sinne For these are all praenuncij mortis â—arbengers of death and quoddaâ— mortis atrium a dore that leadeth into the house of death euery one weakeneth and furthereth dissolution But nowe theâ—ough grace they are made preseruatiue against pride against securitie against worldlinesse against prophanenesse against a thousand sinnes vtilius est frangi languoribus ad salutem quâ—m remanere incolumes ad damnationem And as it is with bodily infirmities so is it generally with all afflictions They are like Quick-siluer and Henbane and such other creatures which though they be poisonable in nature yet they are made medicinable by art The Scripture compareth them sometimes to fire Peter calleth them the firery tryall Sometimes to water The waters are entered euen into my soule In one of the Psalmes they are both conioyned transâ—â—imus per ignem aquam we passed through fire and water The resemblance is many wayes significant For fire warmeth and fire consumeth water refresheth and water choaketh And this they doe either as they serue vnder men or domineer ouer men for They are cruell masters but profitable seruants saith our English Prouerb So it is with men and their afflictions Where they master as they dâ— in the wicked there they choake and consume them but where they serue as they do in the saints there they warme and refrâ—sh them In so much as Dauid professed Bonum est It is good for mee that I haue beene afflicted And one of the Fathers very notably Inuenies non aliâ—er regnare in nobis Iesum nisi per afflictionem A Christian man shall finde by experience that the Lord Iesus doth not otherwise or more effectually raigne in his heart but euen by affliction I prosecute the Scriptures comparison yet a little farther Plinie writeth that there are some creatures which liâ—e in the fire and some that quench the fire This hath beene true of men and euen in the letter The three young nobles walked vp and downe in the 〈◊〉 and the Apostle saith that some by faith quenched the violence of the fire But it is daily true in the Metaphor The children of God liue and like and thriue in the fire of affliction as the children of Israel increased vnder the bondage of Aegypt which Moses calleth the iron furnace Their tribulation bringing forth patience and patience experience and experience hope and hope making that they are not confounded The same Author reporteth of diuers waters in diuers places in which nothing will sinke As of Asphaltides in Iurie of Arethusa in Armenia of Apuscidamus in Africa Now of that kind are all the waters of trouble to the children of God They sinke not in them they euer float aboue as safe as in Noahs Arke vpon the face of the waters We are afflicted saith S. Paul yet are we not in distresse in pouertie but not ouercome of pouertie We are persecuted but not forsaken cast downe but we perish not The reason is The Lord putteth vnder his hand to hold them vp as it were by the chinne that they sinke not in those waters Yea further the Spirit of God is fire and water it selfe with which Spirit they beeing baptized their troubles are all so spiritually sanctified that they consume them not nor choake them not but they serue like fire to warme their zeale and like water to coole the heat of flesh and so many wayes to fit them better to the workes of their callings But whereunto now tendeth this dolefull treatie of Afflictions I write not this so much for you mine honourable Lord whose pathes are on euery side so prosperous though I doubt not but you haue also your Crosses to beare and which Crosses thorough the grace of God doe more sanctifie you and your actions But I take vp this Argument ère nata as the naturall course is of Epistles to shew how in the studying and acting of this Sermon The power of God hath appeared in my weakenesse Immediately after that the right reuerend Lord the good Bishop of London had by his mâ—ndatorie letters called were to the Crosse it pleased the high Bishop of my soule to crosse mee deepely with infirmitie of bodie which much 〈◊〉 my studie and meditations This infirmitie continuing many weekes and increasing I wrote to London to my most especiall freind a man of mine owne degree and of farre better meanes to performe it to make supplie of my place When 〈◊〉 his vnwillingnesse thereunto I had resolued to 〈◊〉 and to aduenture my bodie I found my iorneying all the way so teadiously painefull as that those about mee were much discomfited and my selfe almost despâ—â—â—ed of habilitie Which caused me when I came there noâ— only to be 〈◊〉 again with that freind of mine to haue relieued 〈◊〉 bùt also at the bèginning of my Sermon to mà ke a certaine Apologie for my selfe aâ— fearing that I should
did that in my yeares which an other said he had done in his vigour Orabam meditata loquens tres tractus in horas To doe it without set forme of words and to misse nothing either of matter or manner must be the act of a man of greater gifts then my selfe But new when I returned home and after so many requests had resolued to commit that which I had said to writing I had no safer rule to walke by then the method by which I had in short notes digested my meditations And therefore in that forme they come forth into the world 3. Thirdly if any take offence at the multitude and multiplicitie of mine allegations I would haue them to knowe that as it is not mine vsuall manner of preaching in the countrie so here are many more Ouotations added and some a great deale more enlarged then as they were at that time deliuered Tullie said of youth Dandum est aliquid aetati So say I in this case something must be giuen to this learned age something to the solemnitie of that place and something to the expectation of the hearers Sure I am that much was to be giuen to this Argument where the Position was to be ouerswaied by Antiquity for that the Doctrine is on all sides challenged of Noueltie It is hard I confesse to hold The golden meane But there is a worse extremitie growne vp in preaching which for reuerence of mine owne coate I will thus taxe from S. Augustine in an allegorie Aduertendum est non solâ—m rerum corporearum nitore pompa sed eriam in ipsis sordibus lutuosis esse posse iactantiam eò periculofiorem quo sub specie seruitutis Dei decipit I haue said if not all that I would yet all that I could the time so straightening me in the penning hereof as I haue scarse found leisure to read it ouer My prayer is now to Almightie God that he would be pleased in mercie to accept of these my poore endeauours and to blesse them to the good of his Church for which they haue been vndertaken And for your Lordship my supplicatioÌ„ shall euer be that God would vouchsafe to continue in you that liuely iustifying and sauing faith treated vpon in this Sermon which may keepe you from trembling here and in the day of iudgement So I take my leaue From Combes in Suffolke Maij. 29. 1613. Your Lordships in all Christian deuotion MILES MOSSE IVSTIFYING AND SAVING FAITH distinguished from The faith of the Deuills The Text. Iam. 2. 19. The Deuills beleeue and tremble THe Inscription of this Epistle is somwhat diuers not onely in the Latine but euen in the Greeke editions also but the best and the most compleat is that which Stephanus and Beza follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Catholicke Epistle of Iames the Apostle It noteth foure points worthie of obseruation 1. It is an Epistle And that not onely in a metaphoricall sence as Paul calleth the Corinthians his commendatorie Epistle or as Christ may be called an Epistle sent to vs from his Father or as S. Augustine calleth all the Scriptures Letters or Epistles which haue come to vs hither de illa ciâ—â—itate vnde peregrinâ—â—ur from that heauenly eâ—tie from whence we are yet pilgrims but also in a more proper and vsuall meaning For it is a Letter sent of one friend absent from an other euen from Iames the Apostle to the twelue Tribes scattered abroad And so is by this Tale distinguished from the historicall Propheticall and Poeticall bookes of the holy Scriptures 2. It is a Catholicke Epistle Catholicke not onely because the Doctrine contained in it is orthodoxall in which sence the word Catholicke is often vsed of the Fathers noâ— onely because the vse of it is Catholicke as well to vs as to those to whome it was written at the first but also and rather because it is not directed to any one man as those of Paul to Timothie Titus and Philemon and those of Iohn to the Elect Ladie and Gaim no not onely to some one particular Church or place as those to the Romanes Corinthians Galatianâ— and the rest but to all the Iewes dispersed in all countries of the world as hath beene before our time well obserued Therefore we translate it The generall Epistle not as fearing or abhorring the word Catholicke as the Rhemists obiect vnto vs but as desirous to expresse best the meaning of the word as our learned Fulke the 〈◊〉 of his time hath answered in that behalfe 3. It is the Epistle of S. 〈◊〉 The name of the Author fitly answereth the Argument Iames or Iacob signifieth a Sâ—pplaâ—ter And it was giuen at the first as other names commonly were â—ratiane from a speciall occasion Nec taemen absurdum est saith S. Cyril vt Iacob 〈…〉 supplaentator id est qui Supplantat Sathanam yet may euery supplanter or vnderminer be called a Iacob euen he that supplanteth and vndermineth Sathan Now this Iames the Author of this Epistle is a notable Supplanter of all prophane Esaus which bragge of the Spirit and walke in the 〈◊〉 which professe Faith and neglect workes and so is therein a very piâ—ner to vndermine the kingdome of the Deuill 4. It is the Epistle of Iames the Apostle So the best Greeke copies have it And those which 〈◊〉 the Gospels and Epistles into the Syrian language immediatly after the Apostles times Iacobum Apostolum agnoscunt acknowledge this Iames for an Apostle And so Tremellius translateth it from the Syriake Epistola Iaakub Apostoli The Argument which Illirieus alleadgeth to the contrary viz. that this Iames intituleth himself the seruant of Christ and not an Apostle which he would not haue omitted if he had beene an Apostle maioris authoritatis gratia for the adding of authoritie to his writing is as a number of his positions are more subtill then iudicious For Paul omitteth his title of Apostleship to Philemon So doth the Author of the Epistle to the Hebrewes and both Iohn and Iude. in their Epistles And besides that is not nothing which Lyranus alleadgeth to this purpose that Iames writing to the bragging Iewes who carried themselues so high aboue the Gentiles to induce them by his example to humilitie non nominat se Apostolum quod nomen est dignitutis sed servum quod nomen est subiectionis he intituleth not himselfe an Apostle which is a name of dignitie but the seruant of Christ which is a name of subiection Now this is here worth the noting that this Epistle being written by Iames and Apostle it was not written by that Iames that was syrnamed Oblias whome the Apostles Peter Iames and Iohn are saide to haue ordained Bishop of Ierusalem though I am not ignorant that Eusebius and those that follow him doe so conceiue it For that Iames though he were an holy and worthie
that would not gloze nor dissemble in the matter It was spoken here now tenne yeares agoe let the performe those same decennalia to that peerelesse Qâ—eene who is worthie to haue her vicenalia yea her centenalia in this and all other our greatest assemblies I find it in that Sermon reported that Queene Elizabeth lying vpon her death bed M. Watson then Bishop of Chichester and her Almoner rehearsed to her the grounds of Christian faith requiring some testimonie of her assenting to them which she readily gaue both with hand and eye And when hee proceeded to tell her that it was not inough generally to beleeue that those things were true but euery Christian man must beleeue that they were true to them that they were members of the true Church truely redeemed by Iesus Christ that their sinnes were forgiuen c. shee did with great shew of faith lift vp her eyes and hands to heauen and staied them long as in testimonie of her assent thereunto O bessed Queene that liued so gloriously that died so Christianly that was optima iâ—dole in her prosperitie by the iudgement of the Papists her enemies that was optima fide in her deepest distresse in the heaâ—ing of the Protestants her â—oiall Subiects that maintained this applying faith while she liued to the good of so many thousands that professed this applying faith when she died to the honour of the Gospell and the sauing of her selfe Thanks be to God for his vnspeakeable grace The Truth beeing thus taught and proouedâ— good order of proceeding would that the contrarie Error and the Arguments which tend to the establishing thereof should be confuted And there is furniture inough in the word of God to dispatch that also for the Scripture is aâ— able to improoue as to Teach But this must be some other mans labour or mine aâ— some more leisure for this were a webbe that would aske three houres weauing more Bellarminâ— hath made vs a world of doe if a man would stand vpon euery Obiection Hee hath soâ—re seuerall Chapters fraâ—ght with Scriptures and Reasons and Fathers alleadged after his manner against faith of speciall mercie To name many were enòugh to confute them but they are vncooth and let them be vnkissed to vse olde Chaucers phrase Two places of Scripture there are which two English Knights once when it was pressed vpon me at the table and that so eagerly as they gaue mee no space to eate they beeing two to one sounded out their own triumph as if their Arguments were inuincible Them I will now indeauour charitably to satisfie by these presents Obiect 1. It is written Ioh. 17. 3. This is life eternall that they may knowe thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the onely very God and whome thou hast sent Iesus Christ From hence they would conclude that The sole knowledge of God and of Christ is sufficient to eteranall life Resp. The Answer must consist of many branches which I will first seuerally display and then conioyne all together 1. First Aliquandâ— cognoscere pro eo quod est credere pâ—nitur Sometimes to knowe is put for to beleeue saith S. Augustine speaking of those words That the world may knowe that thou hast sent mee And there he alleadgeth an other like place out of the same Chapter They know that I came out from thee and they haue beleeued that I was sent of thee 〈◊〉 crediderunt Hot dixit posterius crediderunt quod prius dixerat cognouerunt The latter expoundeth the forâ—mer they knowe that is they beleeue So may it be taken also in the third verse and well may knowing be taken for beleeuing contra quia illud noâ—imus quicquid fide non ficta etiamsi nòndum per speciem contuendo iam tamen inconcussè credendo retinemus because we know all that which now wee hold without waâ—ering by faith vnfained though yet we doe not sensibly behold it Take that first though this well I wore doth not fully satifie the purpose 2. Secondly To knowâ— doth not euer signifie bare vnderstanding sed quandâ—m animi adid quod gratuâ—â— nobis est affectioneâ— But to know signifieth sometimes a certaine affection or inclination of the minde with loue and liking to that which is acceptable vnto vs. There is in man as there is in God Dâ—plex notitia a double kind of knowledge one is simplicis speculationis of simple vnderstanding so God knoweth all things both good and euil The other is notitia approbationis that is to know with approouing So God knoweth the way of the righteous that is he knoweth it with liking and approbation And on the other side he neuer knewe thâ—â—icked that is to loue theâ— and their doings Hoc enim loco charitas cognitio dicitur saith Theophilact In that place loue is called knowledge Read more for this distinction if it seeme strange to any August in Psal. 118. Teth. Elias Cretensis in Nazian â—rat 11. Sotto Maior in 2. Tim. 2. I apply it thus to this matter To knowe God and Christ with a bâ—re and simple vnderstanding what they are what they haue done c. this is not nor cannot be eternall life as hath beene before declared But to knowe God and Christ with approbation affected with them louing them taking delight and ioy in them for being such as they are and for doing that which they haue done this is and this must needes bee eternall life For why This affectionate and approouing knowledge is euer ioyned with confidence in the mercie of God and of Christ and in truth is a comfortable Effect of the same The Deuills and the Reprobates knowe God and Christ what they are and what they haue done for mans saluation as well as we but they affect not with liking thaâ— which they know because they are not perswaded of any loue mercie or kindnesse in God towards themselues But the true beleeuer as he knoweth them so hee liketh to know them and is affected to them in loue as perswaded that all the goodnesse loue mercie and fauour which is in God and in Christ doe belong vnto him and thus to know God and Christâ—â— eternall life Thirdly Sciendum duplicem esse Deinotitiam saith Peter Martyr we must know that there is in a man a double kind of the knowledge of God Vnam efficacem qua immutamur ita vt quae nouimus opere conemur exprimere alteram frigidam qua nihilo reddimur meliores There is one an effectuall kind of knowledge by which we are so changed in heart and affection as we striue to expresse in our deeds that which we know Of which kind I take that to be spoken of S. Paul to the Colossians Yee haue put on the new man which is renued in knowledge after the image of him that created him Now this is such a knowledge as ariseth of faith and by faith ioyneth vs to