POPVLAR ERRORS, IN Generall Poynts con­cerning the knowledge of RELIGION: Having Relation to their cau­ses, and reduced into divers observations.

By Jean D'Espaigne, Minister of the Holy Gospell.

LONDON, Printed for THO. WHITTAKER, at the signe of the Kings armes in Pauls Church-yard, 1648.

[depiction of crowned double rose]

[depiction of crowned thistle]

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To the most Illustrious CHARLES, Monarch of great Brittaine, &c. Defender of the Faith.

THe deceased King, Father of your Majesty, was pleased to command the impression of a Ma­nuscript which was the first fruits of my Pen, on which hee [Page]daigned to cast his eyes; where in his Royall goodnesse had more respect to my zeale, then to the worke. This which I offer at your Majesties feet, carries its deniall on the front. But that the clemencie of him who was pleased to cast his eye upon the Hysop, as well as upon the Cedars of Lebanon, makes me hope for a fa­vourable Aspect. I beseech the Lord God to accept your oblations, and make your Crowne flourish, and establish your Throne as the Sun it selfe.

To the Reader.

THis Treatise is nothing but a heape of observations very differing there, more especially where they are joyned; they are for the most part distant in respect of the subject. This is the reason wherefore I have only sought to range them in their proper places, and passe from the one unto the other, without giving them any other connexion, or closing them with other cimment. I shall marke in the first place the nature and differencie of spi­rits, principally of the common people in matters concerning Religion; Secondly, the matters which are of the knowledge thereof. Thirdly, the forme and manner of this know­ledge, and finally the meanes to obtaine it. In all these foure heads (which I have pla­ced in as many sections) wee shall shew di­vers popular errors which serve for the sub­ject of this Treatise.

If this worke be triviall, it corresponds to its title, which promiseth nothing but popu­lar matters, if defective, 'tis for having o­mitted that which many have often repeated; if clownish, this stuffe is not capable of a more artificiall web, nor of the polisure of a more elegant stile; if rash, as shocking so ma­ny maximes held as Oracles among the peo­ple, and partly approved by the silence of the learned; weighing them in the ballance of the Sanctuarie, we shall find that in matter of Religion, nothing ought to be more suspe­cted then vulgar opinions; some think to un­derstand very well their religion that will find themselves not only in a darke ignorance, but also in a den of Errors.

The first Section.

CHAPTER I. The first Errour which arose amongst Christians.

THe report which was spread a­mong the Disciples of the Lord, a few dayes before his Ascension, that St. John the Evangelist should not die, was the first Errour that sprang up amongst the Chri­stians. This opinion contradicted not any article of the Faith: and neverthelesse the Spirit of truth would have the censure thereof to remaine till the end of dayes, as a Pillar of Salt to season our conceptions. Each Errour in things indifferent, is un­worthy [Page 2]of a Christian. Time hath refuted many, if antiquity should again arise she would be ashamed to have marked with Heresie, those who believed the An­tipodes, and the Scholasticks who tooke Zona torrida for the flaming sword which made the earthly Paradice unaccessible, they would find at this day these imagina­tions were more specious then veritable.

But I will lay aside all matters of this quality, we contest not here the common opinion which marks the nativity of our Saviour to be in the season of the winter Solstice, nor the oracles attributed to the Sybills, which if we must believe all that they say, have spoken of Jesus Christ more clearely upon the Tripos of Idols then the true Prophets upon the seat of Truth. Nor the histories which contain so many particularities of Simon Magus which are for the most part fables. Nor the interpretation which takes the foure living creatures described in Daniel for the foure Evangelists. Nor the forme which they attribute to the crosse, which [Page 3]many say to have been of another fashion then they represent at this day. Nor the belief that Adam & the men of the anci­ent world were of giant-like stature, these are problems we [...]ouch not, much lesse will I speak of opinions of which you may put amongst the dorages of old womens tales, or that the Hebrew or any other tongue be naturall, or that there hath been men ingeudeed by devills, or whether witches can transform themselves into wolves or a­ny other species. There is none but sim­ple Idiots who believe Luciser to be the name of the devill. And many say the tree of the crosse without thinking on the superstition, which hath produced this fa­shion of speech, imagining that the cros [...] on which our Saviour suffer'd was made o [...] the wood of the tree of life. The opini­ons which I undertake to refuse are of far greater consequence, they concern the true intelligence of Religion, in stead of which many embrace an ignorance reduced into art sustained by maximes, which under appearance of follid piety do infold di­vers [Page 4]capitall errors, transforming men into stones, making superfluous the greatest part of the Scripture, and instead of Che­rubins engrave upon the walls the figure of many unclean creeping things; of these maximes some are avowed by an expresse profession, others tacitely authorized by the common practise, not onely a­mong the dregs of the people, but yet a­mongst many which are not separated frō ignorants, but by the wainscot of a pulpit.

CHAP. II. Of the efficacy and differencie of humours up­on the intelligency of Religion and of the strange opinions they produce.

I Hold there are very few men alto­gether exempt from popular errors; the spirits the most pure have still a touch in some point of this contagion. The reason is, that man naturally seeks to conceive the truth of things, the nearest to the form of his own inclination, as he that would turn the course of his boul, turns his head on that side, to this contributes edu­cation, [Page 5]old customs, and the multitude of voices, which stupifies the strongest brains. Now as the inclinations are different, the truth which is unick in it self appeares in divers forms, according to the quality of the spirits, which conceives it, like the Ae­thiopians representing the uglinesse of the devill, have a custome contrary to other people, they paint him white; so after this manner the diversity of humours pro­duces diversity of conceptions and diffe­rence of opinions upon the same subject.

These humours some times carries away mens spirits to make them seek to be more perfect then God himself, some cannot perswade themselves that God is so severe as he saith himself to be, and being touch­ed with an humour more pitifull, have found wherewithall to extinguish the e­ternall fire, teaching that the damned, nay more, that the devills after some time of suffering, in the end shall be freed from their torments; this so favorable an opinion hath gotten them the title of mercifull Doctors, but there is others who being of [Page 6]a more cholerick religion, would be more rigorous towards sinners then God him­self. For if some man through humane frailty have faln under the burden of Per­secution, and since raised from his fall, re­quired the peace of the church, these would refuse it him, although he had sought it wth tears of blood; as if they had had more interest in the offence, then God himself, or Jesus Christ who dyed for that sinner. Our Lord hath said, if you are persecuted in one place flie into another, some super­abounding in zeal have judged the practice of this command to be unworthy a Chri­stian generosity, nay more, a base coward­linesse equivolent to a dissertion of the faith, one of the chief writers of the Pri­mitive Church hath set out a Treatise ex­presly in favour of this Paradox. The me­lancholie humour so farre predominates in many, that their piety consists in sad­nesse taking the wrinkles of the fore­head for marks of Religion, and scarce will they believe him to be a good Chri­stian that is not Hypocondriacall: Men [Page 7]the most pious have alwayes been different in their fashion of life: some sociable and Politicke, others loving a retired life with fasting and austerity, to these two sorts of humours, which are the most generall (God himselfe by a wise indul­gence) would deferre something, to the end, to draw all sorts of people to his Gos­pell; making them see two different Mod­dels, The one in John Baptist, a man of great abstinencie and austeritie, as well in life as in cloathing; the other in Jesus Christ, whose life was popular, and disdained not the table, nor conversation of the greatest sinners. But this could not universally please all men. The spotts which appeare in the writings of the clearest authors shew oft-times the humour in which they dipt their Pen, which you may perceive among many others in S. Jerome. Now these irregular impressions which nature formes in their spirits, goes not alwayes to so remarkable an excesse. But although a man be exempt from all grosse, and no­table errors; neverthelesse those truths [Page 8]which are lodged in his spirit have some taint of his owne humor; And there is ve­ry few men but that give unto religion some face or colour, or some posture ac­cording to their particular inclination. And if one might looke into their braines, you should see as many severall Ideas as you doe of faces.

CHAP. III. Naturall humours taken for Christian ver­tues: and the particular spirit, for the Spirit of the holy Ghost: The divell falsly accused of all our evill thoughts: why it is hard for a man to know the time when he was regenerated, why certaine articles of our faith are more easie to our beliefe then others: why divine Revelations were communicated to men in their sleepe.

THese naturall qualities oft-times de­ceive the clearest sights: the mode­ration which you see in many, proceeds rather from the heavinesse of their flegme, [Page 9]then from a vertuous habitude; many are ardent in religion, and believe they have the Zeale of God, who if entireing into themselves, would find that the fire which hears them, proceeds from a naturall choler, farre different from true zeale; many take the combat of the conscience, for that of the spirit against the flesh, and security for the Peace of conscience. Many also are religious through a fearfull humour, proceeding either from the weak­nesse of the sex, or the imbecillity of a scrupulous spirit, in things the most indif­ferent, making as much esteeme of an arti­cle of Discipline, as of an article of Faith, and flying superstition, through a super­stitious feare.

There are some found, that are so adi­cted to meditation, that they almost fall into an extasie, so fervent and assiduall in prayers, that they disdaine to descend from the Mountaine with Moses, or from the third Heaven with S. Paul, for to return to converse with men: some assure them­selves of their constancie in the faith, upon [Page 10]a naturall generosity, the experience whereof discovers its weaknesse, making the most resolute co [...]ages to abjure at the voyce of a Maid, and teacheth us that mar­tyrdome is a thing that man cannot pro­mise to God; In generall a Christian ought to keepe himselfe from being de­ceived by these naturall qualities; like the Comets which have the forme and ap­pearance of Starres, but yet are not fixed in the firmament.

There raignes two false opinions a­mongst those which are ignorant, upon this subject; that all the ill thoughts and wicked and blasphemous imaginations which passe through their braines against their will, proceeds from another spirit then their own, and accuse the divell there­of; which ought to be true in part, but I believe often-times they doe him wrong, for although there should have been no di­vels, the spirit of man is sufficiently fruit­full in monstrous absurdities for to pro­duce such fancies, without the suggestion of evill angels; and 'tis not to be believed [Page 11]that Satan hath leave to enter so freely in­to all houses, or to enter into our Cham­bers and Cabinets whensoever he pleases, much lesse into our thoughts.

There is another familiar errour be­longing to many which take their incli­nations, who have some morall goodnesse for an infallible marke of the Spirit of grace; of all those who have some light fee­ling of religion there is not one but doth believe, that he is already regenerated. Al­most all because they cannot remember the time in which they have perceived so notable a motion, they presuppose they have been regenerated in their infancie, not having any other memorie thereof. And indeed it is very difficult for a man to dis­cerne the true moment of his conversion, in punctually noting the houre or the day. We perceive not how it is made in us in its first moment, nor haue we any hand there­in, no more then in our naturall producti­on: If a dead man should arise he could not tell how he recovered life. Nay more, this regeneration is not wrought by a vio­lent [Page 12]and remarkable motion, except in some one, as it was in Paul, as in those who in the same houre from tormentors became Martyrs, and as without doubt it comes to passe in some whom God regene­rates at the brinke of the sepulchre. Ordi­narily the Spirit of God leads men insen­sibly to the first point of Sanctification, by many turnings and preceding dispositi­ons, which in their beginnings are not to be perceived, but many make themselves believe they have been regenerated from their cradle, which are as yet far from the state of grace.

Nay, those, namely who have been a long time regenerated, and have gotten a sollid experience in spirituall things, find themselves oft-times deceived by their par­ticular spirit, which counterfeits the voyce of the Spirit of God. These two spirits intermingle themselves in many actions. It was by the Spirit of God that Isaac blessed Jacob, but in this, that he believed that he blest Esau, and such was his intention, it was the errour of his par­ticular [Page 13]spirit. It was by the Spirit of God that certaine Prophets told Paul, that bonds did attend him at Jerusalem, but the counsell they gave him not to goe thither, was a motion of their owne particular spirit, proceeding from their humane af­fection. All the dreames which came to the Prophets were not propheticall, they had markes by which they discerned the celestiall visions from naturall impressi­ons, to which they were subject as well as other men; In the same manner as the di­vine providence of God hath separated that which was writ by their particular motion, from that which was transmitted unto us by divine inspiration; The Spirit which dictated the letter of David, writ­ten with the bloud of poore Uria, was quite contrary to that which indited the Psalmes. Nathan counselling the build­ing of the Temple, seemed, speaking like a godly man, but the consequence shewes he spake not like a Prophet.

It is most true, that neither sagacity nor humane affections reduced into a just [Page 14]temper are not incompatible with spiritu­all wisdome, contrarily they serve for a helpe to our weaknesse: All the articles of our faith are equally true, but our beliefe embraces them not with equall facility. We have lesse trouble to believe a divine Essence, then a Trinity of Persons: the immortality of the soule, then the resur­rection of the body; The reason is, that in the one we have nothing but a supernatu­rall revelation for the ground of our be­liefe; and in the other we are moreover sustained by humane reason, which strengthens this faith: So our obedience is more voluntary in things to which wee have, besides the commandement of God, some naturall or personall inclination, then in those which are repugnant to our affections: I doubt not but Abraham o­beyed more joyfully, when it was bidden him not to lay his hand upon Isaac; then when he was commanded to slay him. But in this concurrence, namely of the Spirit of God with our spirits, wee must marke these two principalls, the one of which is [Page 15]alwaies regular, and the other hath still some spice of obliquity.

A man addicted to his sence, and that adores his owne opinions will very hardly give place to the Spirit of God. Ordina­rily Prophecies and Revelations came un­to men then, when they were asleep; where God sent them those extasies, whilst they lasted they were as if deprived of all sence, which was because the soule is then dis-in­tangled from many functions, and freed from an infinity of thoughts and of ob­jects which possessed it waking; being then lesse glued to their naturall judge­ment, and so more susceptible of the in­fluencie of heaven, and more capable to receive the impression thereof.

CHAP. IIII. Concerning the Sences: and of the imagina­tions: vulgar meditations: matters which seeme better in Painting, then in the words of the holy Scripture. Why the corporall figure of our Saviour is not delineated in the Gospell: Why the sight of the places (esteemed holy) takes away the admira­tion thereof.

REligion contains divers matters which for a simple historicall knowledge are intelligible to the externall senses: The starre which appea­red to the wise men: the manger at Beth­lehem, the crown of Thornes, the punish­ment of the Crosse, the Sepulchre of Christ, and his comming out thereof; the scarres of his Wounds, his Ascensi­on to Heaven, are objects perceptible to the imagination: Nay, we cannot con­ceive the truth of the naturall body of Christ, but under an imaginable and sen­sible forme. But the internall forme of [Page 17]all these theologicall truths which is as it were the soul of Religion, is not apprehen­sible but to the intellect. The divinity re­sident in Christ; the personall union of the two Natures, the merits of his Death, the efficacie of his Intercession, the inte­rest of the justice of God in this satisfa­ction; The eternall Election, the interiour Vocation, Justification, the essence of the Faith, the regeneration, are matters pure­ly intellectuall. In every narration, prin­cipally in each article of faith which lies in the Historie, there is ever two things re­quisite to the intelligence thereof; 1. The action with its circumstances; Secondly, the causes and the consequences thereof. Now the first point is better studied, and more sought into by the common people, as being more delectable to the imagina­tion, and far easier to bee conceived then the other, which touches not the senses, and requires a more spirituall, and more laborious exercise of the understanding; from whence it comes to passe, that the science, the conception, the proofes and [Page 18]meditations of the vulgar are more ima­ginative then intellectuall. A Deaths head, the spectacle of a carkasse, or of a dying man will represent our humane fra­gility more lively then can doe all the sentences of the Bible. But the supernatu­rall causes of this corruption, and the con­sequences thereof from whence results the true intelligence of our mortality, they are not read in such characters: A picture may give knowledge of an action, but the reasons and the motives in which lyes the importance of the story askes another Pen­sill. A Crucifix tells us not why Jesus Christ died. Never man was yet conver­ted by the sight of a picture. If that were, Painters and Sculptors would be the grea­test Theologians. After the same manner the sufferings of Christ reduced into a Tragedy, and elevated by the highest co­lours of Eloquence, what teares soever it may draw from the auditors, will never suffice for a saving knowledge.

If the true pourtraict of Jesus Christ re­presenting his naturall face, were to be [Page 19]found in the world, I would never blame the curiosity of those who would seek the possession, and who (all superstition set apart) would preserve it as one of the most precious jewels that the eye of man can behold. Many have thought, that they have the originall, in an Epistle of Len­tulus to the Senate of Rome, of which I will say no more, but that it is no Roman stile; Some others have drawne the Copy from the Monument of a fabulous history which speaks of a Statue erected in me­mory of our Saviour.

Howsoever it comes to passe, it is a strange thing that the Scripture which paints forth the stature of Saul, the haire of Absalom, the colour and visage of Da­vid, expresses not any figure of our Savi­our. We find not therein the least Idea, nor any lineament, neither of his face, co­lour, aspect, stature, or yet of his voyce. But that by which he was discernable from other men, consisted not in his visible forme, or in any extraordinary difference of Lineaments, otherwise Judas had not [Page 20]needed a signe to make him to be known; so that the representation of him at this day to the eye of flesh, would make him contemptible to him that would not con­ceive a divine Majesty under a common and indifferent appearance. Or it would be a Patron of Idolatry, which would not faile to multiply under so favourable a pretext. Our humane vanity would have added there to some frivolous and imperti­nent speculations of Phisiognomie. Or superstition would cast its sight upon each man who should have some seeming re­semblance of such a Picture. Or certainly the greatest part of Christians in stead of knowing Christ in spirit, and adoring him spiritually, would alwayes have his ima­gination tied to the corporall object, and his spirit disturbed with the fancy thereof.

Of thousands of men who returne from Jerusalem, or from mount Sina, or from the river of Jordan, and many other famous places mentioned in the Scripture, scarce can you find one which brings back the ad­miration, which he had conceived before [Page 21]he had seen them. The spirit of man hath alwayes a more reverent opinion of things which are ancient, then of Moderne: of those which are farthest off, then of those which are neare. The objects, the most excellent and sacred become contemptible by the facility and proximity of accesse: but those who goe out of a devout affecti­on to visite Palestine or Arabia, carry with them for the most part exorbitant imagi­nations which sometimes passe to an ex­cesse impossible in nature, thinking to find the third heaven in a cave, not considering that the innobling of those places, pro­ceeds not from any quality which renders them either more holy, or more full of ma­jesty then the other parts of the earth, but from the sole reputation of the wonders past under that climate, so that the sight takes away the esteeme thereof, because it answers not to the imaginations with which they were preoccupied.

CHAP. V. Of the difference and capacity of spirits: Of the faculties of the soule: Of those who promise themselves to beleeve, so that they have proofe, and doe assure themselves they should have beleeved in Christ, if they had seene his Miracles; Of those who li­mit God, according to their owne wisdome, or beleeve the truth, because it is confor­mable to their owne opinion.

TO dispute whether there bee Spi­rits more capable of Theologie then others, or whether the facul­ties of the soule are prevalent in this stu­die, are questions remore from our intenti­on; without controversie the intellect is the true place of this science, although the vulgar imagine that there is more trouble to retaine a point of Religion, then to conceive it, and wish rather the gift of memorie, then that of the understanding.

The knowledge of salvation is an effect of grace only. A single, historicall, and spe­culative [Page 23]culative knowledge proceeds from a par­ticular favour of God. But this grace de­stroyes neither the naturall difference nor essence of spirits. God employes for our instruction, the objects, the sences, and the other faculties of the soule. Jesus Christ himselfe as hee was man became more knowing by experience; a man which hath the sence of hearing, from whence comes faith, hath a manifest advantage for the understanding of preaching, above that man whom God hath strucken with deaf­nesse; so there is no doubt but a good na­turall understanding (presupposing the light of grace) knowes better how to con­ceive a matter of religion, and to weigh the importance thereof, and search into the causes, and to discover the consequen­ces, then a spirit naturally stupid, and blockish; the greatest braines are ordina­rily more slow to believe, then those which have but mean ones, as the highest Planets have the slowest motions, but their beliefe is more sollid, when once they have known the truth; For God employes the same [Page 24]faculties for to produce an effect for which they had nothing but a naturall repugnan­cie: so that the most violent persecutors become oft-times the greatest zelots of the faith: whether the faculty of those who believe more promptly be more wor­thy of praise, it's a point we will not as yet touch. The vulgar presuppose that the Science of religion requires nothing but a single apprehension or reception of truths presupposed without any mixtion of the discursive faculty, and without any act of the judgement: many make scru­ple of reasoning upon the doctrines o [...] faith, because that reason is nothing but a naturall faculty. But this maxime in the sence they give unto it is in effect contrary to all reason: by the same consequence they ought not to bring to Church, nei­ther their eares nor common sence for to discerne the voyce and accents of the Word which is preached unto them, no [...] their memorie to retaine the impression for these faculties, as well as reason ar [...] purely naturall. I will leave what is to be [Page 25]spoken upon this subject to come to some remarkes. Scarce can a man bee found doubting of some point of religion, but he promiseth himselfe firmly to beleeve the truth, so that hee may see manifest and concluding proofe, there is nothing so common as this voyce. If I see the proofe, I will believe it: But they promise that which is not in their power: for every historicall faith it selfe is a gift of God: and saving faith proceeds from a particular favour of heaven. In the meane time they attribute unto themselves the power, thin­king that the matters of the faith may as easily be insinuated into our beliefe as philosophical propositions, which have no need but of a moral perswasions, or of the e­vidence of the senses for to introduce them into our spirit: Whereas theologicall truths, the most cleare and palpable, are al­waies obscure unto us without a particu­lar illumination.

With a like vanity many assure them­selves, that if they had seene the miracles that God wrought in Egypt, or that Jesus [Page 26]Christ did in Judea, they would not have failed to believe in him. They wonder at the stupidity of the Jewes, and thinke that if such wonders had been presented to their eyes they should have been far from being incredulous: But certainly if a man should see all the rivers converted into blood, the Seas cleave in sunder, the Heaven open his gates, the Mountaines to remove them­selves, the Sun stand still, the Dead to come forth of their graves, the Rocks to melt into water, when he himselfe should have been in Heaven, or should have re­turned from Hell, he would not have re­turned better if God gave him not ano­ther understanding capable of this faith.

Now the Idolatrie which formes God after the resemblance of man, consists not alwayes in Statues or materiall pictures, neither in the grosse conception of Ideots who never thinke of God, but in imagin­ing some figure apprehensible to the sence, and place in Heaven a fantasme for the object of their contemplation. But there is one far more subtill, which indeed con­siders [Page 27]God as a Spirit, but bounds him by the law of Nature, or restraines him to the same lawes which serve for bounds to the humane spirit, or confines his wis­dome to the maximes of morall and in­tellectuall vertues.

Two things amongst all others, have seemed most absurd in the true religion, the one under the Ancient testament, to wit, the Circumcision, the other under the New, to wit, the Crosse of Christ, the one ordained for a Sacrament, the other for the foundation properly of the Alliance both of them shame­full in themselves, ridiculous in the quality the Scripture gives them. For God would oblige the wisest to search their salvation by a way that should be scandalous to naturall prudence, to the end that their wisdome should not un­dertake to controule his, which never­thelesse happens without thinking there­on to the most religious spirits. The anci­ent Christians in their ordinary prayers demanded of God the retarding of the [Page 28]last day. This request was founded upon the comming of Antichrist, which they knew ought to preceed that day, which would bring with it many calamities, which they sought to keep from them by their prasers upon this, that the Assemb­ling of the Elect, and the calling of so many people, would require a long space of time, and upon other reasons which was knowne unto them, but they tooke not heed that the holy Ghost, whose fore­sight surpasses that of man, commanded them to say, Come Lord Jesus, come.

For a close, we shall marke that in di­vers matters of religion many submit their beliefe to the testimony of the Scripture, because that they find therein some rea­son or circumstance, which seemes to a­gree with their naturall judgement. They perswade themselves of the truth of an history, or the equity of a law, or the ex­cellencie of a mystery, or the importance of a Sacrament, or the justice of a rigorous execution, for as much as they meet there­in a certaine shadow, or an appearance [Page 29]conformable to the thoughts which are the most prevalent in their spirits, the faith proceeding thereof is vaine: as wee shall declare hereafter in its proper place.

CHAP. VI. Some say Knowledge produceth Atheisme, all here saies have not proceeded from lear­ned men. The abuses of humane learning in religion.

THe common people reproches A­thiesme to the learned, and their scorning of all religion. An ac­cusation, but too true in respect of many. Some doe so inclose themselves within the thoughts of a Science, or particular fa­culty, that their spirit cannot admit any principall higher then that of their owne art, from whence it comes to passe, that they know no other divinity then the mat­ter and the forme, or the temperature of the body, or the vertue of herbs; or the law of nature, or nature it selfe. Others [Page 30]although most speculative in the higher causes attaine not to the first.

But certainly we must impute this crime to their ignorance, not to their know­ledge; for to say the truth, there was never Atheist, but was ignorant: never a perfect Philosopher, but acknowledged a God, the most specious arguments that impiety euer displayed for to sight against this fundamentall point of religion, if we look neerly unto it, are nothing but popular reasons. And it is impossible to an Atheist to sustain his cause without disavowing some principalls of naturall reason. If A­theisme were grounded upon knowledge, the perswasion would be the stronger in stead that its weaknesse is subject to a thou­sand doubts, which wearies those which are most obstinate; As I have seene in a learned man famous in his profession, who having called my selfe to comfort him in his sicknesse, assured me upon the (silence he exacted of me) that his health depended upon the resolution of a point which he never could believe, and asked the proofe [Page 31]thereof, which was, if there were a God, a question so criminall, that cannot proceed but from a spirit full of Egyptian dark­nesse, what learning soever he hath in other matters. Againe, the vulgar charge the learn [...]d to have been the authors of all the heresies which have troubled the Church; complaining that all the errors have had the originall from their subtilties, who have seduced the common people, and which cannot proceed but from learned men. But we find two sorts of heresies. Some more artificiall and subtill, which cannot proceed but from the invention of learned men, of this ranke, are those who have fallen upon the attributes, and the di­vine decrees. The predestination, the Tri­nity, the Union of the two Natures in Christ, and such like points. The others more grosse and stupid, as that of the An­thropomorphites. And these proceeds from imaginations of the vulgar. In generall Idolatrie hath alwaies began by ideots.

Nay, the greatest part of popery, [...]he in­vocation of Saints, the adoration of their [Page 32]reliqnes, the worship of Images, the prayers for the dead have never drawne their origi­nall, but from the superstition of the vul­gar. In heresies the most subtill, the lear­ned conduct the multitude; but in those whose stuffe is more grosse, as in the exte­rior practice and Ceremonies of religion, the people lead the skilfull who carried by a multitude, as by a crowd or a torrent suffer themselves to be lead to the very melting of the Calfe of gold. Nay, what is more shamefull, one hath seene learned and able men most grosly deceived by the imposture of idiots not only simple in matter of action, but moreover in things purely dogmaticall, without speaking of the gravity of Tertullian miserably sedu­ced by the dotages of Montanus, nor so ma­ny spirits abused by Priscilla, and Maxi­milla pretended prophetesses. The lear­ned who have believed something of Pur­gatory hath been brought to this beliefe by the revelation of silly devotious wo­men, by the apparition of soules, that good people said they had seen with their eyes, [Page 33]by the Enthusiasmes of some melancholy men, and by the recite of some Miracles, which oft-times were but effects of nature, as the nocturnall fires which often appeare in Church-yards. The errors of the first sort are knowne for the most part by the names of some chiefe Hereticks, which hath produced them. Thus the blasphe­mies of the Sabellians, Arrians, Eutiche­ans, Nestorians, are marked with the name of their authors famous for having been Patriarkes of so many severall bands of hereticks, but the errors of the second sort have not so certaine a Genealogie, its not so easie to name the inventors of the offe­rings for the dead of the adorations of Saints, or of the service of Images, or the noting the time of their originall, be­cause these abuses have bin generated from the confused medly of the common peo­ple, so that the true father of them is un­known. But a man may take notice of a familiar abuse in those who make use of humane learning; for in many religion takes some taint of their humours, so very [Page 34]often they give it the bent, or a forme set set out according to the rules of the art which they exercise, or of some other Science with which they are indued.

In the greatest part of the Fathers wee find alwaies, either in matter or phrase something which smells of Platonisme, a Philosophie which they had dranke in with their studies.

Afterwards that of Aristotle came into favour, the Theologians have imitated his language, his countenance and his gate. The excesse to which this disguise obtai­ned, was never so put off, but many indea­voured to set it againe on foot So we have seen many Lawyers and Phisitians who accommodate Theologie to the maximes of their profession, not only in the tearmes, or in the method (as when the one makes it personall, reall and active, the others Patholotick and Therapenti [...]ke) which is not of so great importance: but in the es­sence it self, and in the right conception of the truth thereof. So some measure the sin of Adam, the justice of his punishment [Page 35]the quality of grace, the satisfaction of Christ, the damnation of infidells by the Lawes and rules of Civill right, or by natu­rall equity, having as sleight a foundation as popular spirits, who conceive alwayes some point of their religion under maximes of their art or of the condition they pro­fesse, imploying them, not as simple compa­risons for to inlighten, but as demonstrative proofes.

CHAP. 7. Why learned men receive the truth with more difficulty then other men, and if the promp­titude of belief is alwayes most praise worthy.

TThe same which we have written of the most piercing spirits happens al­so to men of eminent knowledge; which is, that they are for the most part slower of belief in a point of Religion then ordinary men; & there must be more powerfull ope­rations, and a longer time for to draw them to the tearmes of an intire perswasion, on [Page 36]which I will only say the most prompt belief is not alwayes the most firm. The faith of a man who receives the Gospell with a precipitated and easie approbation ought to be suspected of nullity, it is to be feared its rather credulity then sollid faith; sure­ly our Lord spake of certain auditors, who easily received the word with gladnesse but left it with the same facility which they had brought to its reception, the truth is al­wayes open and never hides her face to the end that he who receives her may see what manner of guest he is to receive. So when a man begins to be illuminated in the first acts of this faith, he meets with an infinity of objections which hinder his resolution to an entire belief. But he which finds no obstacles therein never considers thereof in good earnest, far from having conceived the faith; a man who will sound the depth of Religion and know the bottome as far as man can discover, he who will learn all the measures of the Ta­bernacle and know the dimensions and the proportions, and weigh all the reasons [Page 37]which forbids the entrance, and those which invite him thereto; his pace will not be very fast, and wil not come very soon to the altar. But if once he be en­lightened by the light of the Sanctuary the slownes thereof redounds to his advan­tage. for belief is far more cleare being re­ceived upon solid grounds more sound; As lodging in a spirit refined from all that surcharged it, and more solid as having prevented by a ripe deliberation whatsoe­ver might come to shake it.

In this tryall of religion the learned have alwayes helps which facilitates their understanding, and where they know to make use thereof they understand better the importance of a point of the law, or of the Gospell, the enormity of sinne, or the excellency of redem prion, far better then the common people. That as they have more trouble to be perswaded, so they have more objections to be resolved then those which see not the difficulty thereof, but the perswasion being formed in them, pos­sesses all those advantages which I have re­lated. [Page 38]And notwithstanding it is not alto­gether universally true, that the learned are the more difficult to believe the truth, the conversion of an idiot proves often­times more painfull and troublesome. A grosse ignorance incapable to comprehend the easiest matter, is the mother of stub­bornesse; nay more, of presumption the enemy of all knowledge: Many refuse in­struction because they believe they have knowledge enough. So that under the sha­dow of Christian liberty, an artificer cen­sures what he understands not.

CHAP. 8. Why the learned are subject to more doubts then the simple people.

WE find an infinite number of per­sons among the common people, who never doubt of any point of faith, nor of any other matter approved by the or­thodoxall Church, whereas that ordinari­ly the most knowing men are full of doubts. Now its true, that believing and [Page 39]doubting are acts formally contrary: for distrust (although many teach it) is not of the essence of faith, no more then vice is not essentiall to vertue, and every sort of doubt is a testimony of our weaknesse, and a mark of ignorance. But it is easie to judge from whence it comes that popular spirits are not subject to so many doubts as the great Theologians: For as thier sight extends not it self so farre, so they see not all the difficulties which the other disco­ver in the study of Religion; as for those who have never doubted of any point, it is of necessity that this great security of spi­rit proceeds from one of those two causes either of a perfect and transcendent faith, incompatible with all species of doubt, or from an extreame stupidity, which never comprehended the importance of a do­ctrine, nor ever sounded the depth thereof. A man who hath alwayes had an absolute and unvariable perswasion of all points of Religion without any contradicting thought, must necessarily be either An an­ges or a beast. This stupid, confidence de­ceives [Page 40]an infinity of souls, especially in the personall application of their beliefe. Many hold themselves so assured of their salvation, that their spirit is incapable of doubting; but not through the excellency of faith, which requires a more exact triall but through an excesse of self love; from hence it comes to passe they willingly be­lieve whatsoever makes for their advantage. But if they have no pertinent reasons, it is a most grosse presumption.

CHAP. 9 Of common proverbs in generall and of cer­tain maximes in favour of ignorance.

THE vulgar people governe them­selves by certain maximes esteemed for oracles, but which are indeed as many approved errours.

The proverbs which belong to Oecono­mie, exteriour policie, and to naturall prudence in the conduct of our lives, are nothing to our purpose, there are some which touch Religion, that are held for [Page 41]assured principalls which have nothing but an abusive and fraudulent appearance; whosoever would make the inventory should discover a thousand absurdities. For all the proverbiall sentences which are at this day in use, have not been dictated by the mouth of the wise or from reason com­mon to all men or from universall experi­ence.

Ignorance hath brought forth many which are authorised onely by the credit of the multitude. And every man who de­sires to understand very well his Religion, ought to take of these prejudicated pro­verbs, which at this time have course, such are the following maximes, to wit, That there's no sin but with the will, which is false. Originall sinne in little children, omissi­ons proceeding from forgetfulnesse, the first motions which are not in the power of man, extravagant dreames, wandering and idle thoughts, doubtles, which trou­ble the spirit, are not voluntary, and not­withstanding are still sinnes. Idiots ima­gine that sinne resides not but in the will, [Page 42]not considering that it hath its place in the Intellect it self, but this is to justifie that opinion which some hold that Igno­rance is no sinne, but when it is voluntary. But the Law, the rule of our conceptions, obligeth ignorance namely that which is not voluntary to come under the expiati­on and purgation of sacrifices: which presupposeth a fault, Jesus Christ died as well for our ignorance as for our other sinnes. The holy language when it speaks of a sinner useth a terme, which fignifieth an ignorant, the high priest prayed for the ignorants, that is he prayed for the sinners. The eye to wit, the understanding; is called evill although its malignity consists in no­thing but in errour.

That it is better to have piety then know­ledge, But knowledge is the best part of piety: the new man is renewed in know­ledge: whatsoever any man may say, an ignorant man can never be a good Christi­an, all his vertues are none. Nay more, there is nothing so dangerous as an ignorant Zelot.

That we have knowledge enough, and that no­thing is wāting but the practice, but if any one believe he knows enough, as yet he knows nothing, seeing that he is ignorāt of his own ignorāce: if any one should ask that man which is so perfect in the knowledge of his Religion, from whence it proceeds that they fail so much in their practice; they alleadge the corruption of their na­ture presupposing that it lodgeth onely in the affectiōs or in the wil, as if the intellect were altogether exempt: Neverthelesse if the eye of the soule, which is the under­standing, if this eye were pure, all its actions would be full of light. It is true that the greatest part of those that com­mit evill know that it is unlawfull, but they believe to find their good therein which is a capital errour. A man who kills himself believes that death is better to him then life; the highest mover to sinne will be alwayes found in, the falsenesse of the judgement, and in the unjust perswasi­ons of the spirit, or because we do not un­derstand God rightly, but onely cursorily [Page 44]under some generall notions, without de­scending to the species & circumstāces; or we understand without believing it. Or we believe it but with so weak a faith, that it is easily turned aside; It is true that we have knowledge enough, to make us inex­cusable, but never too much to make us better.

That works of Charity are the most visible marks of a Christian. This maxime is re­pugnant to experience; we cannot dis­cern a Christian from a Jew by alms or a­ctions of benificency, which the one may exercise as well as the other, the first mark which makes a Christian to be known is the confession of his faith, there is not a sect how desperate soever, but can furnish some examples of probity, temperance and of all vertues, whatsoever. Many hereticks, have cover'd the foulnes of their errours by the splend our of their charitable life, if we must among so many congregations diffe­ring in doctrine dispute which is the most innocent in respect of manners, the Ana­baptist would carry away the prise. We ne­ver [Page 45]yet granted to the Romane Catholicks that holinesse of life was a mark of the true Church, and we do affirm that the impu­rity of their manners had been no lawfull cause of our separation. That a Christian is not obliged to learn any thing, but in as much as it conduces to his salvation. This bold assertion carries not the mark of final obedience. Many believe themselves to be very pious, because they have a great de­sire to be happy, and the reason why they hearken to the Scripture is because it may make them happy. Now it is most true that God hath made his word the conduit pipe of our salvation, but we ought not onely for this respect to hearken to it, but in as much as it is the word of God to which we owe our attention although it were against our owne profit. Those whose practice is otherwise, are more a­morous of their own salvation then of their Saviour, and that their devotion proves but mercenary; But this maxime serves as a pretext to another errour; None dares absolutely say that the Scripture [Page 46]contains any thing but that it serves to sal­vation. Neverthelesse besides an infinite number of histories, all the genealogies, chronologies, etimologies of proper names description of countries, and of buildings; ceremoniall ordinances, propheticall em­blemes, the inwreathing of mysteries, and divers other pieces of Scripture are super­fluous in the judgement of the Commu­nalty, because they see not to what use it serves towards their salvation; He that would rase out all that ignorant men hold to be unprofitable must reduce the Bible to the fourth part of what it containes, where as the Romish Church believes they ought to adde thereto.

That a Christian ought to content him­self with that which is simply necessary to sal­vation, which is as much to say that a man ought to know no more of Religion but just as much as will serve him to be sa­ved, as if it were a dangerous thing to un­derstand too well his salvation, for to have too many Torches to conduct him to hea­ven under colour that a little spark or a [Page 47]smoaking snuffe may give him sufficient light, I believe for certain that God hath had mercy upon many Idiots, who never knew of what tribe our Lord descended according to the flesh, nor of what fami­ly was the virgin Mary, nor whether A­braham preceded Moses. But this ignorance is not pardoned to all. A certain measure of knowledge will be sufficient to save one, which will not suffice for the salva­tion of another; More belongs to a Do­ctor in Theologie then to a lay man; to him that sits in the chaire of the Prophets, then him that sits at their footstool, to a man that hath lived forty years in the Church, then to an American or another proselyte who never heard speak of Jesus Christ, but at the houre of his death.

That a Christian hath not need of much knowledge for to be saved. It is a favourable prejudication to those who are negligent but most dangerous in matters of such consequence; If man knew how difficult it were to be saved he would never thinke the gate of heaven so large that the blinde [Page 48]might passe through without knowing of it, if there be any thing in which agility, dexterity, skill, knowledge are requisite it is in this point. It belongs to none but those which are wise to obtain the king­dome of heaven.

It is true the goodnesse of God saves an infinity of simple Idiots inlightned onely with some glimmering of his knowledge, but it is most sure that many of them re­ceive it in a greater measure in the last moment of their lives; for this light may come at once, as a lightning which passes from the East to the West, and discovers in a wink both the length, and the large­nesse, and the depth of many doctrines which he could never have so well compre­hended, though he should have studied 30 years. One only night at the foot of Jacobs ladder will make him see more miseries then a multitude of clear and bright shi­ning dayes in a well furnished library. The thief learnt more Theology hanging by Je­sus in a quarter of an houre then many great Doctours have gotten all their life. I [Page 49]stop not at those speculations which they alledge upon this question from whence it proceeds, that sometimes one hath seene ignorants being on their bed of death with deliberate judgement discourse of the highest points of faith with as much depth and in as good tearmes as the most accom­plisht Theologians; Whether it be that the soul being as it were half loosed from the body, begins as then to soare aloft, and to discover that it never saw before, or that it being illuminated with a greater light, it perceives what it had never before learn­ed; I leave the decision thereof. But this grace is not common, nor doth it autho­rise a voluntary ignorance nor the practice of the common people, whose knowledge is at this day reduced to the onely rudi­ments of faith. Nor the carelesnesse, nor the insufficiency of many preachers who never give any thing but milk to their au­ditors under pretext that it is the word of God, for to keep them in perpetuall infan­ey and far from perfection.

The second Section.

CHAPTER 1. Divinity reduced into a verball science a­bundance of tearmes, as well scholastick as Oratorian: A difference in this re­spect amongst the Sciences: an objection touching the stile of the Scripture.

IN these times a man is held for learned, although he knows many words, al­though in effect he knows very little of the substance; the knowledge of many which are reputed for learned, consists rather in tearmes then in reality; A collection of words heaped up in the braine to the bignesse of a moun­tain, contains oft times but an atome, the production whereof is ridiculous: they are so multiplied, by a labour full of vani­ty, that there is more time spent in lear­ning [Page 51]the tearms then the thing it self, and in the end of our studies its found: we know a quantity of words, but scarce: any sub­stantiall matters, if one should gather all the tearms which are naturalised in The­ologie and the divers sences of each one of them; he would make a dictionary whose volume would surpasse foure Bi­bles. If there be any thing in which our knowledge is straightened in narrow bounds it is the mystery of the Trinity, all which men can say insubstance is redu­ced into very few words. Neverthelesse besides the tearms of Essentiall, Personall, Consubstantiall and others whose intro­duction hath been made necessary by the importunity of heresies we heare spoken of, Active and Passive Generation, like­wise of Active and Passive Spiration, and Procession of emperichorisie of absolute properties, and relative properties, of A­genesia, or ingenerability of works, exter­nall, and of works internall, of divided and undivided operations of reall and modall distinctions, of a distinction Characteristi­call [Page 52]of the supposed suppositive and Apo­tesmes, suppositions, The principles attri­butes substantiall & Oeconomicall attri­butes, the Endiathetick, & the word Pro­phoric, reflexively, a production by the way of the intellect, and by the way of the will, a production Physicall and Metaphysicall, & Hyperphysicall, Notionall acts; the ab­stract & the Concret. The Mission taken Actively, and the Mission taken Passively; the communication of Idiomes, and an in­finity of other words many of which are not altogether unprofitable, but the multi­tude of them shews our knowledge to be more verball then Reall. One of the high­est points of our knowledge consists in di­stinctions; Now it is most certain, that there is more distinction of termes, then of things themselves, the onely word of faith is taken in so many differing significations that it requires a great deal of study. This knowledge is necessary to a Theologian, but considering it in it self, it gives at no o­ther quality but the knowledge of distin­guishing of syllables, like those who know [Page 53]all the differences, names of a plant, and yet are ignorant of the vertues thereof. In the mean while we see some who will dis­play a conception as a rare and misterious doctrine which in the depth contains no o­ther skill, but the clearing of an ambiguous word, the surplusage being nothing, but some triviall matter.

Now besides the multitude of termes al­ready received, and as yet remain, in case they each day invent new ones, so that the language of Canaan hath the least part in Religion: and if Saint Paul should again return into the world scarce would he be capable to be received Doctor in Theolo­gy for want of having studied Thomas A­quinas, for the points of Religion have o­ther names then those by which they were called in his time, and for one name that they then had there, they give them a hun­dred at this day, besides those which they have given to new matters, which all the Apostles never knew.

The Common people think that know­ledge consists in the abundance of words, [Page 54]although that twenty different words sig­nifie but the same thing, an ignorant fel­low thinks he knows much because he knows many synonimies; This error ought to be attribured either to the ignorance or to the negligence of many Preachers and composers of books, fertill in words, bar­ren in substance, whose instructions are more verball then doctrinall. The art to amplifie a discourse, through a diversity of words and phrases equivolent in sence and gilded over sometimes with interrogations sometimes with Allegories, sometimes with Apostrophes, with Prosopoeia's; these circumlocutions would not be im­pertinent if they alwayes brought along with them some new reality, which should not onely augment the discourse, but also the Subject and matter thereof, otherwise to produce one onely conception stretched out in words as if it were new matter un­der colour that they represent it in divers vestes and different postures, it is a cunning more fit for a stage then a Pulpit.

These Retoricall amplifications are ad­mitted [Page 55]into some certain sciences, in o­thers they are altogether unprofitable. Physick hath nothing to do therewith, nei­ther in respect of the Theory, nor of the practice. The Mathematicks suffer it not; it would be ridiculous to demonstrate the proportion of the diameter, to the circum­ference, or the Roots of the numbers, in Panegyricks, and Rethoricall declamati­ons; The Theologian and the Lawyer one­ly employ them, the reasons is that the end of these two professions is not onely to in­struct and to inform the judgement of the auditors, but also to move their affections to what else serves the ornament, and the copiousnesse of a language; but Theolo­gy is not onely to move the affections (as ignorant men suppose) The first vertue of a Christian consists in the knowledge of God and of his works. Knowledge which cannot be but onely in the intellect which is instructed by proofs, and reall and direct demonstrations not by the windings and turnings of words, or exaggerating of things, which oftener clouds the truth, [Page 56]more then it enlighteneth, it enlightens it▪

But one may object that the Scripture it self is not every where logicall in all it parts, for it not onely teaches by axiome or universall rules, by concise distinction or simple Propositions, but also by pro­mises and threatnings, by examples extend­ed to the length by ordinary similitude by diversity of paraphrases and frequen [...] repetitions: to which we answer the Scrip­ture ought to be explained, and not to be made more intricate, that the amplifi­cations, metaphors and comparisons in which the Scripture extends it self, nay the very repetitions, and that which is most verball in it, are full of rea­lities of which we shall give some exam­ples.

CHAP. 2. The matters of the Scripture made verball by the ignorant, the solidity of its stile, mysteries turned into Retoricall figures.

TO say the same thing in divers tearmes, and in a multitude of words is a repetition which may serve to refresh the memory, or to move the affections, but brings no new thing to the intellect. The ignorant deceive them­selves, if they believe that the repetitions which are in the Scripture are of no other quality but Grammaticall or Retoricall; when the Scripture repeats any point, this repetition declares something else more then it had said the first time. In one and the same passage the repetition of the same word is not alwayes a Pleonasme, for to give an Emphasis to the discourse, or to inculcate that which had already been spoken, to the end that it should be the bet­ter remembred. The repetitions of the Scripture alwayes bring some addition, and termes which seem Synonimies have [Page 58]sometimes different significations. The twelve Patriarks are called to the Testa­ment of their father in these termes, Come together ye children of Jacob, hearken to Isra­el your father. These words contain in ap­pearance a superfluous tautologie. For it seemes it was enough to have called them children of Jacob without adding that Is­rael was their father, seeing that Jacob and Israel was one and the same person. But as one of these two names was a majestick title that God had conferred upon his per­son, and the other was rather a mark of re­proach. The Patriarks are called children of Jacob to the end they should remember their low extraction, and to take notice that their father spak to them in quality of Israel, A Prince with God, whose words were nothing but oracles. These two names having been transmitted to the in­tire body of his posterity are very often joyned together for to denoate on, and the same people. They shall teach (said Moses) thy judgements to Jacob and thy law to Is­raell, that is they shall teach the peo­ple [Page 59]weak in faith, comprehended under the name of Jacob and the most eminent represented under the title of Israel, in the same sort as Christ recommended unto Peter, the feeding not onely of his lambs, but also of his sheep. The vulgar people know no difference between Lawes, Ordinances, and Judgements, betwixt Commandements and Statutes, tearmes which are oft times joyned in one and the same passage, but are very different in their signification which the ignorant ordinarily confound; the two dreames of Pharaoh were but one and the same, and it seems as if the second were superflous, seeing that it said nothing in substance which had not been spoken in the first. But besides the diversity of fi­gures produced in these two dreams which teacheth diversity of circumstances under this differency of shapes, he who was the interpreter marks this repetition, as devo­ting something more, then as if the dream had come but once. It imports much to know how often one thing hath been re­peated in the same place of the Scripture [Page 60]without disputing if these words of Hie­remy, Say not the temple of the Lord, the temple of the Lord, the temple of the Lord ad­vertised the Jewes not to hope for a third temple. It is certain that the number of reiterations is oft entimes misterious. If S. Peter had remembred that he had denied his Master, thrice he would have wondred why our Lord said unto him thrice lovest thou me. In Ezekiel 28. God said to the King of Tire. All the precious stones covered thee, The Carbuncle, the Topaz, the Diamond the Berill, the Sardonix, the Jasper, the Sap­phir, the Chrisolite, and the Emeraud thou walkest amongst the precious stones: Many do not see in this discourse any thing but a re­thoricall description, enlarged by the am­plification of magnificent words, whe one word seemingly means nothing else but that this Prince was rich, and opulent. But whosoever will remember that all these precious stones had place in the breastplate of the High Priest, that each one of them carried the name of a Tribe, that one of the Predecessors of this King of Tire had [Page 61]had part in the glory of these Tribes, by the honour that God did him to accept his materialls, and his workmen for the fa­brick of the Temple. Whosoever say, I will fixedly regard these precious stones, will find that they contain farre greater lights then the Lustre of a verball ampli­fication, and some reason may be given, why that two or three, of these tribes are omitted in this description of Ezechiel. If this sence be obscure in this passage cer­tainly it is evident in the foundations of the celestiall Jerusalem, painted out in the 21 of the Apocalips, which being repre­sented in divers sorts of precious stones, differing in their species distinguished by their names, placed each one in his proper rank and reduced to a certain number which neither suffers Addition, nor sub­traction cannot be taken onely for a heap­ing together of words of amplification, the allusion of them to the twelve stones in the pectorall is altogether manifest, and the ranging of them altogether different from the order which Moses gave them [Page 62]produces a mysticall reflection of many high mysteries, both in the one, and the other Testament; we might make an infi­nite of passages to this purpose. But al­though in many of them we find not al­wayes the true substance of the fruit the Scripture hides under this abundance of flowers, it is there notwithstanding and testifies the sottish vanity of so many commentators which think they have di­ved to the bottome of the Ark; when af­ter a curious search they find there an Em­phasis of the Grammar or an Epistrophe, as if a figure of Rethorick were a mystery of Theologie.

CHAP. 3. The essence of Christianity annihilated by the maximes of the vulgar, who reduce Religion into morality, which is the most excellent and most necessary doctrine of Religion. A difference between the me­thod of Philosophers and the order that Theologie sets forth in the instruction of manners.

THE common people holds that all Religion consists in practice or in works; that all Christianity lies in the doctrine of good works, or at least that this doctrine of good manners is the principal part and the foundation of Religion. These maximes are very pleasing, whereupon they represent faith, the tongues know­ledge, prophesie, as unprofitable qualities without Charity. The greatest idiots are greatest Orators in this point and set forth excellently the praise of good works which indeed cannot be too much com­mended: But yet it is a greater error then [Page 64]think of, to imagine Religion to be one­ly a doctrine of manners, whereupon we must mark these following positions.

1 The doctrine of Religion hath two parts, the first shews what God hath done for man, the other teacheth what man ought to do for God, the first compre­hends, after the consideration of the es­sence of God and of his perfections the intire Oeconomy of his works in nature, in grace, and in glory. The second deline­ates all Christian vertues, as well intelle­ctuall as Morall.

2 This first part is the true and princi­pall Character which distinguisheth chri­stians from all others: For there is no false Religion whatsoever, but teacheth many excellent morallities; but to teach what God hath done for us especially in the work of our redemption is a doctrine which is not to be found, but in the Chri­stian Religion.

3 The true essence of Christianity, ly­eth in this part, for all other Religions teach salvation by the work of man to­wards [Page 65]God but ours teacheth this salvation as a work of God towards man.

4 Ignorant men think that Religion is nothing but a Law, and so confound the difference between the Law and the Gos­pell and so annihilate Christianity it self.

5 The greatest corruption which ever came into the Church began by those maximes, which commended morall do­ctrine, as being the whole substance of re­ligion, for so it came to passe, that finally Christianity was reduced into morality; if one will mark the consequences of ma­ny opinions newly introduced, he will find they all shoot at this mark.

6 Its an impiety to affirm that the do­ctrine of works is the foundation of Reli­gion, or at least it is spoken very inconsi­derately. For salvation which is the true subject of Religion, is grounded upon that good which God doth to us, not upon the good which we do, from whence this re­sult doth proceed, that the fundamentall doctrine of Christianity is not that which teacheth us good manners, but to the con­trary, [Page 66]that part which we call morrall hath his foundation upon the first.

7 Then it is but a rash assertion to maintain that that doctrine which speaks of manners, is the most excellent part of Religion. For if the noblenesse of a science depends upon the excellency of a subject without dispute that part which concerns God and his works, is more sublime and elevated then that which handles the works of man; nay more this second part cannot have any place, but as a conse­quence of the other; all Christian vertues are effects of sanctification which is a work of God.

8 But they do alledge that Morall doctrine is most necessary, and that they ought more to insist upon that, then upon the first. To which we answer, that the first part is that which gives the essence to the other, and is the source and primum mobile to all vertue. 'Tis it which furnish­eth us with lights, without which all our morality would be dark and heathenish. And though this should not be, it would [Page 67]be a great error to believe that it were e­nough for a good Christian to be a good moralist; to the instruction of Christi­ans Religion hold a contrary method to that which is used in Philosophy; for it is all one to Philosophers, whether they teach the practicall sciences before the contem­plative, forasmuch as that morality or pol­liticks do not borrow their principalls from Mathematicks, or Phisick. But in Religion, Theologick vertues which rule all others, cannot be extended without a foreknowledge of their object. Now this object which is God himself is not known but by his works, so that a Christian ought to know what God hath done for him, be­fore he can understād what he ought to do for God. The Law it self in the frontispice of the Decalogue before that it speaks of our duty towards God teacheth us what he is, and what he hath done for us. Fi­nally it is to be consider'd that the most ne­cessary part of religion is that which han­dles the causes of our salvatiō, as is the per­on & office of Christ our justification, & [Page 68]Now these points are not morrall do­ctrines.

CHAP. IV. Why common people loves not rather to be in­structed in manners, then in any other point of religion. Everyone hath a naturall o­pinion to be saved by his workes.

THis part of Religion which we call morall, is more pleasing to the common people, and a better eare given thereto then the other. The reason is, because the generall rules of good man­ners, and the principalls of vertue, are na­turally known to the most blockish. From thence it comes to passe, that this kind of doctrine pleaseth them, as being in part na­turall, and because of its facility; For an Idcot hath no great paine to comprehend that he ought to render to each one what belongs unto him; and that one ought to have compassion of the afflicted, and other precepts which nature makes intelligible. [Page 69]But the other matters because they are for the most part supernaturall and misteri­ous, find not so favourable an attention in the Auditors; Behold yet more which we have to marke; which is a naturall pre­judicate opinion in man, when one speaks of the obtaining of salvation, they thinke incontinently on works, as the true cause which ought produce that effect; The Jews taking it for granted, askes not our Lord, but upon the quality of workes, John 6.28. All the men of the world except Christi­ans build upon their workes, they not be­ing able to imagine any other merrit for to be saved.

Now this principall is naturall, as ha­ving been ingraffed in the heart of man e­ver since his creation, to wit, that he should have eternall life by his workes; Which was true in the estate of innocencie, for Workes would have produced this effect if man had not lost his forces. Now hee leaves as yet on this principall, the impres­sion whereof he hath retained, although that his fall having broken all his bones, [Page 70]shewes him that his pretensions are but vaine. From this fountaine proceeds not only the opinions which attribute the effi­cacy of salvation to workes, but also the maximes of the common people, who ac­knowledging the impuissance of workes in this regard; neverthelesse so highly elevates the dignity of them, that hee thinkes that the preaching modesty in cloathes is a more excellent doctrine, then to teach them all the misteries of the Gospell.

CHAP. V. The Scripture made absurd by vulgar, and by those Preachers who turne it into mo­rality. Popular vertues.

WHat the common people seekes principally in the Scripture is some morrall instruction, certainly neces­sary beyond what is spoken. But many beleeving that the Scripture ought not to containe any other thing, reduce it all in­to morality, namely the Histories in which [Page 71]they consider no other subject, but the ex­amples either of vice, or of vertue. This ignorance which turnes the most elevated misteries into simple morall precepts in­troduceth a thousand absurdities in the Scripture, in which we meet with divers narrations, which if taken only morrally, would be found very impertinent. The bargaine made between Lea and Rachel, Gen. 30.14. the contention betweene Sara and Hagar, the childish strife betwixt Isaac and Ismael, if we bring no other concep­tions then those of the vulgar, these mat­ters would be both frivolous and ridicu­lous; certainly, these histories carry a dee­per sence. And S. Paul, Gal. 4.24.) finding in these two last the Image of the most important truths which are in religion which shewes that the intention of the ho­ly Ghost was cleare otherwise then only to paint forth simple moralities.

More faulty is as yet the stile of an in­finite number of Preachers, who believe they handle the Scripture very well, so that they disguise all in Tropes. If they [Page 72]handle the miraculous healing of the le­prous, all their discourse will be of the spirituall Leprosie; If of the resurrecti­on of one dead, they will speake only of regeneration; turning these histories out of their naturall sence, and omitting in the meane time the considerations which they furnish us to the true understanding of the place; Truly, its permitted to draw an instruction for manners from an article of the faith; but it is a great folly to lay hold of the concommitant of a subject, in stead of the principall, and make the body of their discourse thereof. When any will expresly handle a morall doctrine the Scripture abounds in formall passages for such matters, otherwise hee should both mock them, and his auditors to preach the decalogue in interpreting the Symbole. But it is easier for the ignorant to preach morality, then to handle a point more mi­sterious, only for to bring it forth after their ordinary fashion in grosse equipage, and under triviall reasons; For to handle worthily a doctrine of manners one ought [Page 73]to have provision of rare matters and con­ceptions, elevated above the common, which belongs not but to a profound The­ologian. The vulgar knowes the vertues by their habits, then in their essence. Po­pular piety abounds so in certaine acts that it neglects the others, namely, all charity at this day is reduced into almes; Many love rather to nourish a poore man, then to convert an Idolater, although it be a greater worke of charity to save one soule, then to feed a hundred thousand bellies. Otherwise a man who had founded Hospi­talls, should have done a farre more excel­lent worke then all the labours of the Apostles.

CHAP. VI. Touching curiosities, Rash questions of those which are returned from the dead: Of the Divell who exhorted to repentance: Of the knowledge of evill.

MAn never saw the creation of any thing: when God would forme Eve, he made Adam sleep; So likewise he hath reserved to himselfe the judgement of three points; 1. of his councells; 2. of Scripture, 3. of consciences. To inquire of the Son, proceeds of the Father, as of the Intellect, and the holy Ghost as of the will. What had been the posterity of Adam, if he had not falne, and if in this case the Sonne of God would have cloathed himselfe with our flesh; or if the sacred body of Jesus Christ was perfectly organified from the first moment of his conception, if God could not have saved man by any other meanes, then by the death of his Sonne. And whether Jesus Christ by his sufferan­ces hath merited his proper exaltation be­sides [Page 75]our salvation; are most rash curio­sities.

If any one should rise againe from the dead, our curiosity would aske him a thou­sand questions, but I marke that of all those who ever rise againe, not one (except our Lord) is introduced, speaking in the Scripture, except we put into this ranke, Moses and Elias in the transfiguration, which neverthelesse spake not but of the death of Jesus Christ. Though a man should come from heaven, hee could not name the things which he had seene or un­derstood, because that it never having moū ­ted into the thought of man, they could not impose names thereto. So that those things could not be declared but in tearms, the sence whereof would be unknown unto us, they are words uneffable, which man cannot pronounce, and ought not to affect. If the dead ought to be our instructors, the spirit of error would easily counterfeit them, and under this pretext would autho­rise his impostures. The Scripture of all the damned names, but only Judas, and [Page 76]would not expresse the name, the evill rich. But many spirits which they pretend to be returned from the other world particula­rise by names and surnames the soules they have seen in hell. For the vulgar presup­pose that they know one another, and that the Devill knows all that are within his bottomles pit. Upon this imagination the Exorcists believing they have the power to make him tell nothing but truth, and in­quire of curious things, taking pleasure to make him talk; whereas Jesus Christ ne­ver made him speak but once, imposing si­lence upon them in all other deliverance of those, out of whom he had cast the De­vils. Namely, it is not long since the De­vil preached repentance by the mouth of some, which were possessed, his words have been gathered and published in a grosse volume by men bearing the title of approved theologians which have alledged them for a very perswasive argument of a­mendment of life, showing that the De­vil who took upon him this office was sent by God to convert men, seeing that [Page 77]the other wayes were unprofitable, farre from repulsing the impudency of this adversary, who speaks not of piety but by mockery, or for to render it suspected be­cause of which when he would have spoken in favour of the truth, our Lord made him alwayes hold his peace.

All unlawfull curiosities have relation unto two heads, whose inquisition is for­bidden us, to wit the hight of heaven and the depth of hell.

The Scripture praiseth those who have not known the depths of Satan. A too ex­act knowledge of evill offends the spirit, and a man well skilled in malice although that it but in Theory will ever now and then give a tast thereof; The diligence of Casuists to examine all the species of sins namely those whose onely name strikes a horror to our eares hath been a perniious labour, more capable to destroy good man­ners, then to instruct the consciences.

CHAP. 7. Wherefore Scholastick Theologie was invented and how it was established: with a con­trary successe.

THree things have made Scholasticall Theology to be cried down, setting a­side the impurity, des dogmes of their opi­nions, with which it is stuffed.

1 The multitude of Philosophicall mat­ters. 2 The vain curiositie of questions. 3 the barbarousnesse of the language; the intention of those who built it was to keep the key of knowledge among themselves, and to hinder the common people from entering therein, and to take from them the knowledge of Theologie, to this effect they stopt the gap with thorns, and made the passage difficult. First mingling Philo­phy therewith, nay all the most subtil spe­culations of Metaphysicks, then reducing the whole Christian doctrine into high and ticklish questions, which the vulgar neither durst nor could approach, and fi­nally [Page 79]inventing a certain canting of strange and unexplicable words as the Phy­sicians having their tearmes and Chara­cters not to be understood, but onely by those of the same profession.

Now this Theologie begins to be intro­duced amongst us, the principall matters which they handle at this time, are the di­vine decrees, with all their consequences. There be those which find the depth of the highest secrets of God; nothing is unknown unto them neither in heaven nor hell, and their mouths bring forth words uneffable which themselves understand not: For these new stuffes still have new names, and it is to be feared in the end least all the do­ctrine of Religion should again turn Scho­lastick. But this Metamorphosis hath not the same successe which it had in times past for the ancient Scolastick theology be­ing invented for to keep the people in a stu­pid silence held it self in the compasse of the cloysters, and of the universities; but the Modern have leapt into the Pulpit of the Churches, from thence to the market [Page 80]places, to the shops to the tables, and into the brains of the cōmon people, to fill them with scruples, cries, and contentious dis­putes, and to make them fight for a subject which for the most part they understand not.

CHAP. 8. The boldnesse of the vulgar, the last Christi­ans ought to know more then the first. The modern Church ought to be called ancient.

THAT which we have spoken ju­stifies not the temerity of ignorant men, who presently condemne all matters or questions which surpasse their capacity. The vulgar are wonderfully bold to reject as curious each doctrine which they understand not or they judge it un­profitable, under colour that they do not comprehend the importance thereof, or they accuse it of novelty, because they ne­ver heard of it: before we give examples thereof we shall produce some observati­ons. [Page 81]Our age is reputed worse then the precedent. If this complaint be as true as it is common, let those judge who will com­pare the ancient and the modern occur­rences. Certainly in one point our age surpasseth others, and in the same respect posterity will surpasse our selves, especial­ly in the knowledge of many things un­known to the ages past, a knowledge which facilitates the Scriptures in divers matters which our forefathers fifteen ages past could never find the intelligence of setting aside the discovery of the new world, and a thousand other wonders which have hap­pened since them, many Prophesiess have been dark unto them, which at this day are as cleare as the sun: for their accomplish­ment hath dissipated the obscurity and knowledge hath multiplied from time to time according to the measure that the lamb hath opened the seales of his oracles.

The name of antiquiry hath abused ma­ny, the Church which was then and which is at this day are but one universall Church in respect of time, the difference of ages [Page 82]makes us to distinguish into two, calling it the ancient and the new, but by transposi­tion of names, for we call it ancient, consi­dering it in the first ages, in which it was yong & new, & to the contrary, we qualifie it new, in this time in which it ought to be called ancient, as having obtain'd to a grea­ter age; notwithstanding taking Antiquity in the ordinary sence, it may teach vs very much, principally for historie, and mat­ters which consist in action. But as by this meanes we may know that which our forefathers have known, we have moreover this advantage, that we know many things which were unknown to them.

CHAP. IX. Concerning that Maxime; That we cannot say any thing but what hath been already spoken.

THis popular opinion serves for a pretext of ignorance, and of care­lesnesse to many men. They would be much troubled if one should aske them if this maxime had been alwayes true e­ver since the beginning of the world, for then it would follow, that whatsoever came since the first man should have beene spoken before, and so of necessitie that A­dam had spoken of David, of Moses, and Solomon, of Pilate, and of the Romans of Constantine the great, and of Charlemaine. If this axiome hath not been alwaies true in what time began it then to be; when all things hath been made an end to be spoken who made up the closure; but certainly the assertion hath not been alwaies true, not in Philosophie to whom nature and experience have discovered from time to [Page 84]time many things unknowne to antiquity. Not in Physick, which hath seen new di­seases produced, and hath found out new remedies; Not in the Politicall science to whom occurrences have suggested lawes unthought of by the Ancients. Not in Mathematicks, which have produced new inventions unknown to our Fathers. Not in History which each day is inlarged, and will never faile to find new subjects. Not in Mechannick arts, many of which have been invented in this last time, and the o­thers still produce some new artifice Ec­clesiasts, which they alleage to the contra­ry, speakes only of the ordinary course of nature, and of actions, common to all a­ges, and to all men. For the production and corruption of sublunarie bodies, life and death, laughter and teares, prosperity and adversity, are nothing new under the Sun. But they may object, that Theology is a compleat Science, having all its princi­palls, and all its materialls in the Scripture, to which nothing may be added. It is most true, but all that which is in the Scripture [Page 85]hath not as yet been understood; so then, all that which may bee spoken upon the Scripture hath not as yet been spoken. There is an infinite number of points in History, in the Prophets, in the Morall lawes, in the Ceremonies of the ancient Testament, and in the misteries of Faith, whose sence as yet hath never been intire­ly dived into. Setting all curiosities apart, 'tis a blockish rashnesse to believe that Theologie cannot furnish a subject to ma­ny excellent considerations as yet never conceived nor understood, nor will I speak of the divers Prophesies, whose accom­plishment we still expect; and it is not possible to speake thereof with so much sufficiencie, as those that shall see the issue, so that all is not spoken which may belong to this matter; Finally, there is many as­sertions which cannot bee pronounced in true tearmes, but in their proper time, as that which our Lord said (All is fulfill'd) could nor be spoken before. One day it will be said the resurrection is past, which hath not as yet beene spoken but by some [Page 86]hereticks, but we must passe to another head.

CHAP. X. Of Paradoxes, or matters which are strange to the vulgar.

VVHatsoever is contrary to the common opinion or naturall sence of men is ordinarily rejected as mon­strous. Many cannot believe that Moses requiring to be blotted out of the booke of life, or St. Paul wishing to be made Ana­thema, spoke in good earnest, for all the condition they proposed to this demand, or for what favour soever they could pretend to receive in respect of their salvation; Much lesse will they receive that paradoxe grounded upon these examples; which is, That each man ought to preferre the glory of God before his owne proper salvation. Our weaknesse cannot conceive any thing more feelingly then the particular interest of our soule, nor have any passion so strong [Page 87]as for this subject. Neverthelesse the the­ory is not lesse true, although the practice be impossible, either in the effect, or in our will; We have seen some scandalized for having heard that it is not permitted to curse the divell; Which was spoken to shew by a strong reason, that man might not curse man, were he the most desperate villaine of all the earth; And all the ma­ledictions which a man can pronounce a­gainst the divill, as many doe in vertue of their pretended charge of exorcists which can be nothing else but a frivolous action; nay more, which is an high attempt against the jurisdiction of God, which Michael the Archangell striving for the body of Moses, durst never undertake; But popular spirits are offended with whatsoever is re­pugnant to their prejudicate opinions. And neverthelesse the Christian religion, if the depths thereof were sounded full of paradoxes as admirable to those who un­derstand them as strange to the ignorance of the vulgar.

CHAP. XI. Of Problemes, and of their difference, and of morall Problemes in particular.

THere are many points in Theologie, and also in other Sciences of which we find no decision. These points, because they are not of the essence of Faith, and remaine problematicall, are ordinarily re­jected by the vulgar, as vaine and unprofi­table. But certainly the Scripture which produceth nothing superfluous suggests thereby many things unto us; 'tis well knowne that all the difficulties which are found therein, have not as yet beene sur­mounted▪ divers matters remain undecided, and God will have us to exercise our spi­rits therein; the leaves namely of the tree of Life have their medicine in them. These questions which the Scripture covertly moves, telleth us our ignorance, and ought to be examined for to teach us that our judgement is incapable for to give the so­lution.

But indeed there are divers Problemes which may be put into the ranke of cu­riosities; As the inquiry what is the lan­guage of the Angels, and how they speak, seeing they have neither tongue nor lungs; Or if in Heaven we shall speake the lan­guage of the Hebrewes; Or whether the fire of Hell be materiall; or if a man dy­ing a few years since, as Lazarus should rise from the dead, whether or no hee should have reason to require what belon­ged to him at that time he died, or whether he had left the right, as well as the posses­sion. It may be some thought of the last question, because of ancient Hereticks, who blame the second marriages in taking a pretext, that the first marriage did as yet subsist betwixt the dead man and the living wife, fearing peradventure the dead should arise and dispute the place with his new successor, although that the Scripture, namely in expresse tearmes hath condem­ned this folly Romans 7. But the questions which are moved for to know; What was the sinne of the evill angels, for which they [Page 90]were banished from heaven: how long the first man remained in the state of Inno­nocence; If in the eternall life we shall know those we have seen in this world; If there be a difference of glory amongst the blessed. and in what place the soule is lod­ged in the body, either in the heart, or in the braine, it may be are not so vain; lay­ing aside those which are of this nature. Its a curiosity worthy of a Christian to aske what things were the Vrim and Thum­mim in the brest-plate of the high Priest, if Jephta sacrificed his Daughter, if Saint Paul be the author of the Epistle to the Hebrews? How many yeares our Lord remained upon the earth from his Nativi­ty to his Ascention? Whether faith hath its seat in the intellect, or resides in the will?

But above all the necessity and profit of morall Problemes is evident. I speak not of those which the Casuists have founded upon actions, either impossible or frivo­ous, but of questions which concernes our inordinary and important occasions; It is [Page 91]not sufficient to say, that we have our ge­nerall principles cleare, and out of dispute, which rules the conscience in all sorts of actions; For it is true, that these universall maximes are like to fixed starres, and have their regular motion; but when we come to hypotheses and particular occurrences, then they descend as in the region of ele­ments wherein all things are various and turbulent, and where one findes a perpetu­all conflict of reasons, like to waves drawn by contrary winds; Nor is it sufficient for a man to alleadge the suspention of his a­ction, when as he doubts the justice there­of, for feare of corrupting goodnesse by a scrupulous conscience; For there is some­times occasions in which surceasing, is more criminall then an actuall fault, and whilst they delay for information sake, for what they ought to doe, they fall into ir­reparable omission; Christian wisdome ought to prevent these perplexities: a man who hath given an oath to his Country to put fire to the powder, and make himselfe leap into the aire, rather then to render [Page 92]himself to the enemy; hath need to in­struct his conscience, before he imbarque himself in such a designe: but I leave this question, and an infinity of the like nature.

CHAP. 12. Of certain cases of Conscience which are not as yet resolved.

NOR is it sufficient to reply, that there is certain problemes in divers cases, which look unto the practick, which are not as yet resolved by the most learned, they put the case that a man falling into the hands of thieves is constrained for re­demption of his life, to sweare a perpetu­all silence, and to assure them as much as lies in him, of impunity. Whether this promise may be accomplished without of­fence or infringed without crime, it is a point which hath not yet been resolved the reasons are so prevalent on either side. Also they dispute, whether a Christian being imprisoned for the faith of the Gospell [Page 93]may in conscience seek means to escape & come out of the dungeon by breaking of the dores, or by using some other subtilty. Many maintain the negative, and qualifie this evasion, shamefull to the Christian profession, and repugnant to the order of justice. Others esteem it lawfull, and hold that the meanes conducing to our deliver­ance cannot be despised without tempting God. It hath happened that two being of a contrary Religion, and the Orthodoxall party constrained to abandon his dwelling place, his idolatrous wife refuseth to fol­low her Christian husband, who asking permission to marry another, the Theolo­gians were divided and of different opini­ons in this respect. If there be any thing which ought heretofore to be resolved, it is this case of conscience.

The lending of money upon interest a question which concerns one of the ordi­nary points of particular commerce a­mongst men; and notwithstanding it is as yet undecided. For some put no diffe­rence betwixt a light interest, and that [Page 94]which the Jewes call biting, it being in­terdicted by the Law, and others admit it as lawfull in the proportions of equity, as the same Law recommends but the diffi­culty of a solution takes not away the ne­cessity and the impossibility of it in some points takes not away from us the search­ing after others.

CHAP 13. Of certain questions which are indifferent in which the one ought the rather to be deli­vered then the other.

THere be disputable matters, wch ar not so indifferent or so well ballāced but that the weight of the one will turne the scales. Its a disputable point, whether the terrestriall Paradise be as yet subsi­stent. The negative hath more appearance. Its a question not necessary, whether the Arch of the alliance was burnt when the Babylonians fired the temple. the affirma­tive is the most certain, namely we do imploy it to convince of falsenesse the hi­story [Page 95]of the Macchabees, which relates that this Arch was sound at the return from the Captivity. Behold here one more im­portant, to wit, whether the spirits, and namely the soule of man, are purely imma­teriall essences. Certain ancient Theo­logians followed also by some moderne Divines, deny it, and give it a sub­stance as that of the aire subtil and imper­ceptible, but notwithstanding in some sort materiall: to which it is very hard to subscribe. This is the most considerable of all, whether the humane soule be immedi­ately produced from God, and by him in­fused into the body, or whether it draws its effence from his Progenitors, who trans­mit it to their children by naturall propa­gation, the first of these two opinions is without doubt the more receiveable and the most worthy of a Christian. I set aside the disputes touching the salvation of A­dam and Solomon, in which the most fa­vourable opinion, is also most certain.

CHAP. 14. Indifferent questions sometimes become ne­cessary. Many things are held for prob­lematicall which are not so in effect. Problematicall points ought not to be be­lieved with the same faith, as the articles necessary to salvation.

IF there be any matters which are of small importance they are these fol­lowing. What age had Terah when A­braham was born unto him, Genesis 11.12. how many yeares the Hebrews were in E­gypt, Exod. 12. Gal. 3.17. How many persons descended thither with Jacob. Gen. 46.27. Acts 7.14. These points and ma­ny other, which we might quote have some difficulty. An ignorant will not trouble himself therewith, but an Atheist will find wherewithall to calumniate the whole Bi­ble and the Jews from thence have drawn objections against us, crying out the new Testament to be false, which they preten­ded to be contrary to the history of Moses [Page 97]A Christian is obliged to seek instruction as well in these things as also in an infinite of others, to the end that Religion be not blasphemed through our ignorance.

On which occasion you may mark a number of matters, which are Problemati­call, rather in opinion, then in effect; I believe that many questions which we hold for disputable, the solution thereof is contained in the Scripture, although we find it not therein. Our ignorance is the cause that they remain Problematicall which would not be if the Scripture were perfectly understood; certainly there is some which are not therein decided; we ought not to beso bold as the Scholasticks who have disputed if the ravishing of S. Paul into the third heaven was in body or in spirit onely. They might be assured nor to find the solution thereof. But on the o­ther side it's a great temerity to hold all for undecided in the Scripture, because we cannot resolve it.

In the mean time there is no reason for us to imbrace with an equall stablenesse [Page 98]of belief, the points which are as yet Prob­lematicall unto us, as those of which we have a full assurance.

It is most worthy to be believed that the Virgin never had any other children then he for whom all ages call her blessed. But this point is not of the same quality as those whose demonstration is cleare un­dubitable and necessary.

CHAP. 15. Of those who will know nothing but what is found in the Scripture.

WIthout derogating from the Scripture the perfect rule of faith as well as of manners, we say there is di­vers matters not contained therein, whose ignorance would be shamefull and unfit­ting to a Christian capable of instruction. I speak not here of many natural principles which the Scripture expresseth not, as not to know that two contradictions cannot be true, or that the whole is greater, then a part under colour that the Scriptures [Page 99]speaks not of it, should be a criminall brutality. The Scripture teaches not natu­rall Notions, but presupposeth them as manifest, because it speaks to men, not to stones. I leave divers histories and prophe­sies, as are the works of Daniel, the drying up of the river Euphrates in the Apocalips and a number of others which is impossible to understand without the knowledge of many things which the Scripture teacheth not. The Passage of the Israelites through the red sea. The darknesse happening at the death of our Lord are acknowledged to be miraculous, because they came in a time that they could not be produced by natu­rall causes, which was the reason that the Scripture passeth it under silence. All the predictions which have come to passe since the closing of the new Testament show not their accomplishment but in humane histories: Nay all these prophesies are fi­nally reduced into histories, which are not found in the Scripture.

But I will onely touch one point or two which consist not but onely in act. He [Page 100]who would believe the temple of Jerusa­lem is as yet standing? that the Jews sa­crifice therein? and that the other legall ceremonies are practised as if their Repub­lick as yet subsisted would be culpable of a very grosse error, and notwithstanding the history of the cessation of sacrifices is not to be read in the Scripture, it teacheth us that the Leviticall sacrifices were abo­lished by right but as then in act. Never­thelesse this actuall abolition came since so advantageously for the Christians, that one cannot be ignorant thereof without manifest carelesnesse. Also we do not learn in the Scripture, that there be as yet▪ Jews in the world: and neverthelesse it would b a blockish stupidity to be ignorant of the subsistance of that nation, whose misery verifies the threatnings of our saviour upon them, and whose conversion we do as yet expect. But above all it would be an igno­rance worthy of reproach to put in indif­ferency how many ages we ought to count since the birth of Christ. A man who should not know whether there were [Page 101]more then two hundred yeares since Jesus Christ was borne, should be unworthy the name of a Christian, although that the supputation be a matter of Chronologie, which is not deduced in the Scripture, but increaseth day by day.

CHAP. XVI. Of those which studie nothing but controver­sies, what sort of controversies may teach us most doctrine: What points of doctrine are the most difficult amongst Christians. What expedient may weake ones take in the highest questions. A rule which is not to be found, but in the reformed Religion. Of Miracles. Of Martyres. Concerning the question where was the Church before the Reformation.

SOme seek no other instruction but that of controversies; a studie truly which is necessary for to furnish Anti­dotes in places, or in times infected with heresies: But yet it is incapable to give [Page 102]unto the soule a full reflection. He should truly be a foole, who would take no other nourishment, but from the Treacle or the Rubarbe. Controversies shewes not the whole body of Religion, but the parts thereof which are in dispute. And this is but by accident: For our faith is affirma­tive, not negative. And our knowledge hath for its object the evidence of truths, not the disguising of errors. Who would come by this way to a more universall knowledge of religion, he must study not only all whatsoever wee dispute with the Roman Catholicks, but also whatsoever the Christian Church debates against an infinite of Sects, who rob her of her title; nay more, all the differencies which wee have to decide with the Jewes. Mahome­tans, Indians, and other Pagans, and that which is worse with a multitude of A­theists.

If there be a controversie in which a Christian armed to the proofe against blasphemies, may learne rare and excellent things, 'tis in that which we have with the [Page 103]Jewes, I understand for to have an exact knowledge, and not to consider only the trunke, but also all the branches; the juyce and the marrow from the lowest of the rootes, to the highest of the leaves. To see the depth of this controversie, is more painfull then all the others. It hath but ve­ry few Philosophicall arguments; All therein is drawne from the deep fountaines of the ancient testament, and you must lift all the curtaines of the Tabernacle, and passe through many vailes, before that one can see the holiest of holies. This was the exercise of the first Christians. For their first disputes began by the Jewes, and ex­cepting necessity which obligeth us to turn head to other adversaries, this controversie would be more fruitfull then any other.

There are two sorts of matter in which lies the hardest controversies which be a­mongst Christians, and the most difficult to manage; 1. Those which touch the de­crees of God, as the Prevision or Presci­ence, Prudence, Predestination, Reprobati­on, &c. Secondly, Those which concernes [Page 104]the qualities of the soule, be it in Nature, or be it in Grace, Free-will, certainty of Faith, &c. The reason why these two points are more difficult then the others, is evident in respect of the first.

Divine decrees are infinitely distant from our sight, as being elevated above all times and inclosed in a volume of which we see nothing but a few characters hard to be discerned at so great a distance. Ma­ny who thinke they read there distinctly, draw most dangerous constructions. But it is a wonder in the other point, that so many difficulties are found, seeing that the subject is so neare our eyes, nay, that it is within our selves. Our intellect is in trou­ble to know whether our intellect and the will are faculties really different. Whether granting the judgement of the Intellect, the will must necessary follow: or if it re­maines in Balance, and in power to suspend its action. If our faith be placed in the In­tellect, or in our will: Our soule so little knowes thereof, that she knowes not where to find her selfe, being ignorant whether [Page 105]she resides in the blood, or in any other particular part of the body, or whether she be universally diffused through all the parts thereof. The proximitie it selfe of the sub­ject, is the cause of this difficulty. The soule no more then the eye cannot see it selfe, except it be by a very obscure refle­ction, and that false to, for the most part, which we call indirect knowledge; For to disturbe the spirits of the common peo­ple, ye need but to set them on these two points, which many have chosen expres­ly, as being full of Labirinths.

He who hath not been acquainted with these slights, ought to remember that in each controversie truth lodgeth in a center, to which ought to bend all matters which are in dispute. In these differences which concerne the will of God towards man, or the will of man towards God (for all the controversies of Election, of universall grace, of free will, of perseverance, and such like, may have relation to these two things) these maximes ought to be the center, to wit, that the glory of all good belongs to [Page 106]God. That whatsoever is ill proceeds from man. We must not attribute to God the ill that proceeds from man. Nor to man the good which proceeds from God. One cannot take from God the smallest part of his glory without ravishing it intirely, be­cause that it is indivisible as a point that admits no parting. Commutative justice cannot happen to be in God. The creature attributing unto God all the good which is in her, cannot faile in excesse, nor incurre any danger thereby, but in attributing some portion thereof to himselfe, he may runne some hazard. In these principles which are as undoubtable as familiar, as they may easily resolve all the subrilties, will they, or nill they, which may be produced on the one side, or the other; And the weakest Christian taking heed to the lines which end not in this center, or fall aside, will ea­sily judge that they are irregular.

This constant and universall rule may be applyed to all fo [...] [...]octrine, John 7.18 and I dare say, that of all religions which are in the world, there is none but the re­formed [Page 107]which attributes to God the glory of all good, especially in the salvation of man. And certainly, there is not one of the others, but makes profession to attri­bute to God this glory; but examining them nearly, you shall not find any but that take away some part, to make thereof a present to man what they avow in gene­rall, they steale by retaile, or deny it by their consequences to hinder God from possessing of it in effect: As to the rest the common people ought to distinguish the certaine and the infallible propositions from prejudicate opinions, which may be disputable. It's a common opinion, that there are no miracles wrought in the world, and that there shall be never more. This negative is uncertaine, and the proofe neither assured or necessary. When all the miracles which the Jesuits doe attest to have bin wrought in the midst of the Indies should be true, they would not conclude the least of their errors, no more then the annuall miracle at the poole of Shiloa gave authority to Pharisaisme. Much lesse can [Page 108]they draw any consequence from the mar­tyrdome which some of them have suffe­red by the hands of Indian Idolaters. Their Martyrs will never goe peere with ours. When a man suffers death under an opi­nion that it will be meritorious, I am a­fraid he is a Martyr of his owne merit, ra­ther then that of Christs, the punishment gives him no higher a tytle then that of his beliefe, or of his profession.

There is as yet one point more which we may as yet remarke. To the question where the Church was before the last Re­formation, we ordinarily answer that it was in Poperie, as if Poperie were all the world, whereas it holds but one little cor­ner. As if the Church could not be in Africa, or in Asia, where Popery was not. In effect we deprive our selves of a very ea­sie answer, and doe a great injury to an in­finity of Grecian, Arminian, and Abis­sin Churches, and others in which the Church of God resided; Churches who confesse the Trinitie of Persons, the Ve­rity of the two Natures in Christ, and all [Page 109]the points of Mediation. Churches which seek their justification by faith in the righteousnesse of Jesus Christ onely: Churches which practise the same Sacra­ments with us, and admit no other eating of the body of Christ but that which is spirituall: Churches, in which nothing is wanting that is essential to the faith, but if corruptions have made them deformed 'tis not so exorbitant but that the Church might as well subsist therein as in the Ro­man which held nothing but on part of the West.

CHAP. 17. The conversion of a Romane Catholick is now more difficult then in the beginning of the Reformation.

THE Reformed Church had in times past, enough to open the doore to Empires, and to whole nations, who presented themselves in crowds to enter in, at this day it is a wonder to heare of any one Proselyte. Mens judgements vary upon [Page 110]the causes of so great a difference, That novelty provoked the spirits to harken to this Religion, so full of admirable Para­doxes, whereas now use hath brought in the disgust. That the Reformation came when the Vatican insolently tyrannised the Potentates, and the people glad to shake off the yoke, and that the behaviour of the first reformed had a lustre which rendered his Religion amiable. That their zeale which let this Religion at so high a prise, alighted in many a violent passion to seeke this treasure. That persecution whose anti­peristasis redoubled their zeal, hath more augmented the Church, then prosperity the most triumphant. Like the Ark, which did more miracles whilst that it wandered in the wildernesse under a pa­vilion of goates hair, more then after when it was, placed under the wainscot of Cedar laid over with plaites of Gold. That the miraculous subsisting of the Church a­mong so many powerfull opposirions ra­vished the eyes of all the world, seeing a burning bush, and yet remain unconsu­med. [Page 111]That the voice of the Martyrs shook the prisons, and the tribunalls, the fires in which they were sacrificed served for lights to show many the way to hea­ven. And finally God which makes the winds blow in such places and seasons as seems good to him hath bounded the course of his grace, and forbidden his word to passe further. But to this one may adde that the prudence of the Romane Clergy hath choaked divers abuses, and sent to the Assise many blasphemies which made the most stupid to abhorre them. And above all, time hath furnished them with many sleights (unknown to their forefathers be­ing buried in ignorance of learning) for to shun the most manifest truths, and give a colour to opinions the most absurd, sus­pending the judgements of the clearest sighted, between the miracles of Moses, and the cunning of the inchanters. Finally they had many principalls, and interpreta­tions which they have left, acknowledging that they were contrary to themselves: in times past they were content to make [Page 112]the Scripture their judge; at this day they accuse it of incompetency and decline its juridiction. This principall being reje­cted it is more difficult to reduce a Ro­mane Catholick to the Orthodox Reli­gion.

CHAP. 18. Why the conversion of a Jew at this day, then it was at the beginning of Christian Re­ligion.

THese reasons are also those in part of the pertinacity of the Jews if e­ver this nation ought to render it self to the obedience of the faith, it is at this day that it ought to be a dispersion of more then 1500 yeares, far longer then all precedent calamities, and in which they have neither had temple nor sacrifice to expiate their sinnes. The vain expectation of their pretended Messias so oftentimes frustrated, since the prefixed tearme of his coming; of which they know not what [Page 113]to think. The confusion happened in their genealogies, so great that namely, when their Messias should come, they cannot know him, not being able to mark any fa­mily that's desended from David. These testimonies I say of their foolish hope ought to make them leave their stubborn­nes more then ever. And notwithstanding their obstinacy was never so great. Nay it is now harder to convert a Jew, then in times past before so long a lapse of time which as yet makes them requoil farther from their pretensions. The weaknesse of their cause hath made them ingenious to strengthen themselves therein. Since the subversion of their Republick some yeares after the ascention of our Lord, perceiving that the time belied their hope, and being ashamed not to see some glimpse which might promise them the effect; on the other side seeing that Christianity spread it self farre and near principall under the Empire of Constantine the great, they sought all the meanes they could imagine to retain their nation still in their blind­nesse [Page 114]Now in as much as that they were condemned in their own Maximes, and namely by the interpretation of their Rab­bins. They took counsell how to abrogate them, and to substitute ohers of a contrary opinion to them so then, so that where a passage of the ancient Testament speaking of the Messias, was taken in its true sence by the ancient Jewes, the Modern have changed the exposition. Our Lord for to prove Christ to be more then man alled­geth that David called him Lord, alled­ging to this purpose Psalm 110. this pas­sage was not then in dispute. For the Jews then of that time confessed that those tearms could not have relation but to the Messias. But those at this day overthrow this interpretarion which their forefathers did agree unto without reply, so that up­on all those passages which the Apostle ci­ted in favour of Christ, the Jews disputed the application rather then the explication but now they contest both, having char­ged their principalls. There is another trick which they use to make Christian [Page 115]religion to be suspected both to their nati­on, and also to all others hath been to seek out all the passages of the new Testament which seemes to differ from the ancient in some historicall circumstances, as in the date of yeares, in the names of places, in the numbring of persons, and such like, pretending by this difference to convince the Apostolicall writings of falshood, and so by consequence to annihilate C ristia­nity.

CHAP. 19. Why the opinions the most erronious are main­tained with greater obstinacy, then those which are lesse absurd. The plea of these which burnt their children. Pretexts for transubstantiation.

THe more monstrous is the errour the more pertinacious is the belief when once it hath taken place in the spirit; the reason is because the fal­shoods the most enormous are made im­portant [Page 116]by the highest pretexts of truth and are not authorised but by the most un­doubted maximes of religion under the colour of this soveraigne power [...], they make men renounce their judgement of reason, nay more disavow their own pro­per sences. If ever there were an error inca­pable it was the impiety of the Israelites who burnt their own children as a sacrifice pleasing to God. Neverthelesse neither nature which cried out against those hor­rors, nor the threatnings frō heaven which condemned them could not hinder their practise. But it needs must be that some vi­olent passion which brake in sunder the strongest chains of naturall affections was moved with some powerfull engine, cloak­ed over with some very specious pretext. Their apology might be that the chiefest good of man consists in the remission of his sinnes; that this remission could not be without the effusion of blood. That it were a folly to go about to appease God by the blood of beasts, and therefore some humane sacrifice must be offered. That [Page 117]this sacrifice ought to be innocent; and that a greater innocence could not be found, then in a little infant. That to be of the proper substance of the man which did present it, and so it was necessary that his offering should be offered in expi­ation. But if the sacrifice ought to be but Eucharisticall, then it were but to mock God, to present him a calf or a pigeon, his Majesty requiring more noble offerings; nay more demanding our own bowels, and that they knew not how to offer him a more precious present then the life of their own children. Under this pretext and such like, this abomination passed for the most ardent piety which a man may show to God, equallising or rather surpassing all which the Scripture extolls in Abraham for an action of this quality: So that the excesse of errour augments the perswa­sion.

The article of transubstantiation is pro­duced under the name of the most excel­lent and most dreadfull misterie of all re­ligion, bearing upon its front the expresse [Page 118]words of the sonne of God, whose presence is fearfull to the Angels, arming it selfe with the power of his omnipotency, in­closing within its titles, all the Majesty of heaven, and the salvation of the whole world. By how much the representation of this opinion is prodigious, by so much the more it makes them believe it misteri­ous.

From thence it comes that that belief is maintained with more pertinacity then a­ny error whose absurdity is lesse apparant. Also the believing hereof is esteemed so much the more meritorious, by how much lesse the object is to be believed, as indeed that man who firmly believes this transub­stantiation should have (were it true) more faith then ever had all the Patriarks and Apostles together.

The third Section.

CHAPTER 1. What manner of knowledge or instruction is most naturall to the vulgar.

TWO men may know one and the same truth, but in divers manners. A Country man may know that an Eclypse ought to happen on such a day, having read it in an Almanack; but that is not called Science as an Astronomer who knows by demonstration foreseeing the Eclypse in his causes. He is not learned in religion who knows all the matters, but he that knows them in the manner, they ought to be known; on which many faults are to be observed.

There are two traditions or wayes of [Page 120]instruction, on which the vulgar repose themselves. Sentences and generall propo­sitions. 2 Histories, in these two consists almost all the knowledge of the common people. As for the first head the ignorant content themselves to know the generali­ties, because the intelligence of particular points requires a sharper sight and a more fixed contemplation. Its easier to an Idiot to say These Things, then to restrain this generality to its species, to know how to give each one of them its proper name. To the other the instruction which is gi­ven them by history pleaseth them be­cause of its facility, for it consists in acti­ons and circumstances perceptible to the imagination; so that all their knowledge lodgeth either in copious generalities or in the single individuums: but the points which are as it were mediums between these two wearies more the spirit obliging them to reason, and to take the measure, weight and number, and the names of all things. This is the cause the vulgar cast it off. In the mean time many are Ortho­doxall [Page 121]in the generality of a point, who erre grossely in the particulars thereof; witnesse the article of providence upon which the common people will give a cleare opinion in respect of the generality of this doctrine; but in the particular points imagine a world of absurdities.

CHAP. 2. Of the superficiall knowledge of each point of Of religion. Of their definitions, and of their exact Knowledge. An example in the doctrine of the Eucharist.

THE ignorance of generall as well as particular points proceed from this, that popular spirits learn an infinity of descriptions, but very few defi­nitions; I speak not in favour of subtil and artificiall definitions of which every one is not capable. But certainly it is im­possible to have the true knowledge of a point without knowing how to mark and define the essence, if not exactly, yet at least, very near the truth.

When a man can say sinne is the poyson of the soule, and knows how to give it a hundred epithites of this sort, yet hath he not learnt what sinne is, this ignorance is entertained by a multitude of Preachers who are content to declaim by descripti­ons and abundance of metahpots never showing but the superficies of matters in stead of setting forth the dimensions. I leave the points which are elevated above all definition. The imagination of Idiots who not understanding what is properly that eternity, although they know that God hath neither beginning nor end, be­lieve him neverthelesse to have more age then he had foure thousand yeares since. This point and many others are not the mark at which we shoot. I could show that the greatest part of our differencies proceed from the ignorance of definiti­ons. If the Romish Church comprehend­ed intercession to be a sacerdotall act, and that Christ prayes in quality of a soveraign Priest dead for us; and this function con­sists in the comparition of his person, &c. [Page 123]She would never transport to others the ti­tle of intercessor. But to make you see how many excellent matters the exact intelli­gence of one point furnisheth in respect of a superficiall knowledge, we will pro­duce only one example. In the words of the Lord in the Eucharist, the most ignorant understand sufficiently, that the flesh of Christ therein is presēted unto us as meat, and not only in this respect, but as meat of sacrifice, for it is properly in this quality that it is offered unto us. And the termes of our Lord carry a manifest allusion to the flesh of sacrifices which they gave to eat to those for whom it had been sacrifi­ced. A meat which the Jewes because of its importancy preferred before all other a­liments. But you must know they did not participate but of the Eucharisticall sacri­fices: for the people eat not the flesh of the sacrifices of expiation although that they were offered for them, the sacrificers onely did participate thereof. Nay more, a sacrificer when he offered for his own sins had no part in the sacrifice, but was to [Page 124]burn it intirely. And which is more, in the solemne expiation, in which the blood of beasts was carried into the tabernacle for the universall remission of sinnes, no man might tast of the flesh of the sacrifice, the law commanding that it should be carried out of the camp far from the people, and there consumed in fire. In brief, it was a maxime in the law, that none of those for whom the sacrifice of expiation was offe­red should eat thereof. But our Lord by a disposition new, and unknown to the law, presents us to eat of the flesh of the sacri­fice of expiation, the body which hath been delivered for our sinnes. For the law forbidding those which were culpable to participate of the expiations shewed the nullity of them; and taught that those sa­crifices were unprofitable, seeing that those in whose favour they were offered had no nourishment by them: But Jesus Christ shews that his sacrifice is fruitfull, seeing that sinners participate thereof, marking in evident tearmes the difference which we see between the blood of the new [Page 125]alliance given for drink, and the bloud of Legall sacrifices whose participation was rigorously forbidden; the law forbidding to drink any blood gives this reason, that the blood was shed for the expiation of sinnes, and so ought not to be imployed for nourishment; to the contrary, our Lord invites us to drink his blood, because that it is shed for the remission of sinnes; Imploying (for to oblige us to the partici­pation of blood) the same reason for which it was interdicted in the law. This consi­deration may furnish many others where­by to comprehend the subject of the Eu­charist.

CHAP. III. Of the distinction, conjunction, and Aran­ging of points of religion.

THe beasts which divide not the hoose are uncleane by the Law; The reli­gion of a man which knowes not how to distinguish the points thereof cannot be pure. Distinctions which consist in vain subtilties, in divisions, and foolish subdivi­sions, to the cleaving of a haire, who un­der colour of narrowly sifting them, re­duce the most solid matters into dust and atomes, which in stead of clearing the sight, gathers up nothing but dust to cast into the eyes of the simple; overturning the soundest propositions, under colour of upholding them, which under pretext of directing the spirit, shewes it so many dif­ferent paths, that it knowes not which to resolve on; these distinctions tend not to our end. On the other side the vulgar scornes many distinctions, the ignorance [Page 127]of which is subject to a thousand errors. An idiot which knowes little or nothing of the difference between Faith and Cha­rity cannot understand the point of Justi­fication, for if Faith and Charitie are but one selfe-same thing, we are then ju­stified by Charity, which is a pernicious consequence.

But if one should aske why Charity can­not justifie as well as Faith, the reason is manifest to him who knowes how Faith and Charity are distinguished. The pro­perty of Faith is to receive. The property of Charity is to give. By Faith we receive God, giving himselfe to us with all his benefits. By Charity we offer our selves unto him, and all that is in us. Now God would not have us justified by giving to him, for then grace would be no more grace (and mans boasting should not be excluded) but by the only receiving and acceptation of the righteousnesse which he presents us; and this receiving is an act of Faith, of which Charity is incapable. The common people also confound the [Page 128]legall righteousnesse with the Evangelical, sanctification with justification, not ta­king heed that in the contexture of the same passage there is found a word of the Law, and a word of the Gospell chained together, but which ought to be carefully distinguished; As in these words of Jesus Christ, If thou wilt enter into life, keepe the commandements; this was the Law which spake, and not the Gospell, nay, the pro­mises of the Law are mortall to whom­soever accepts the condition.

He who transgresseth one point of the Law, transgresseth the whole Law; As he which strikes the heart only, or the lungs only, or the braines only, doth for all that give a mortall attaint to the body. So all the parts of faith make but one undivided body, and he which is ignorant only of one, is ignorant of all the others. In the meane time, he who would examine the popular spirits should find few who know their re­ligion intirely; few there be whose know­ledge is not deficient in some point: but the knowledge it selfe of all the parts of [Page 129]religion doth not as yet serve to a true in­telligence thereof, if one knowes not their conjunctions, their relations and their cor­respondencies. All the points of religion are relatives. Sometimes a point conside­red in the conjunction of another carries asence contrary to that which it had be­ing separated. The Law contemplated a­part is a letter which kills: joyned with the Gospell is a Restaurative to the soule. Faith in its absolute essence is a part of Sanctification, and in this quality justifies not a sinner: in its relation to Christ, it is the instrument of our Justification. Be­sides the relation which the parts of Reli­gion have the one to the other, each one of them, and altogether have relation to one Totall, as members to a body, whose stru­cture results from their composition, pro­portions, ligaments and order. But many know all the parts of religion, who under­stand nothing in the totall, because they see all the pieces thereof only in detaile, but not in their conjunction.

A man who should know the number [Page 130]of all the kindes of creatures the essential forme of each one of them, their proper causes, the particular end, and the effect to which they serve, the ranke, and place which they hold in the world, would reade as in a booke, for each creature is as a cha­racter, having its forme, and its distinct propriety, and altogether being ranged in divers places produce such a frame of words which are intelligible by us, if our ignorance confound them not. He that knoweth the points of Religion, but is ig­norant in what order he ought to ranke them, resembleth an ideot who understand­eth the found of every Letter of the Al­phabet, without knowing how to join them to make entire words thereof. Religi­on as it is in the knowledge of many, con­sisteth in the multitude of matters confu­sedly heaped together in the mind, without symmetry, or proportiō, without any form either of building or body, the head and feet being confounded. Some of our con­troversies concern the same order, and rank of points. The Romane Catholicks co­ming [Page 131]to contend with us, begin voluntari­ly with the question of the Church, giving it the highest place, to the end they may make it passe as a rule, and principle of faith. But the Article of the Church hol­deth not the first rank in the Creed.

CHAP. IIII. Of those which believe the truth, by vertue of a false principle, or of some passage of Scripture which toucheth not the question.

MAny believe the truth by a false faith. The Turk believes God, the creation, providence, the immortality of the soul, Christ born of a virgin, a great Prophet, and the word of God, because the Alchoran saith it. These points are true in themselves: but the belief which he hath thereby cannot be formally true, be­cause it depends on a false principle. Truth may not be believed for a lyes sake.

One may not commend them which [Page 132]endeavour to amplifie the Oracles of the Sybills, to the end they may make them speak more advantagiously in favour of the Christian Religion. Nor the pious frauds of them which under colour of pro­ving the immortality of the soul, have sup­posed fabulous apparitions. It importeth not onely what we believe, but also why we believe it. A man which believeth there is a God, because Philosophy, or na­turall reason teacheth him so, hath not a Theologick faith, although the beliefe which he hath touching God, be true in it self, and in its principles.

He that believeth all the Articles of Christianity, because great Doctors be­lieve them, or onely because the Church holds them for true, hath built his faith up­on mans testimonie. 'Tis a complaint of a person eminent in humane learning, that being Orthodox in the Article of Christs Divinity, notwithstanding in his interpre­tation, and Paraprases upon the new Te­stament, he did enervate, or allude, asmuch as was possible for him, all the most ma­nifest [Page 133]passages which authorise the beliefe of this point. But on the other side, the world is full of people which upon every sort of matter alledge a multitude of Texts, though oft times the twentieth part suit not to the subject. They which believe a truth, but ground it upon a pas­sage of Scripture, which maketh not to the purpose, believe the truth falsely. That which they believe is very true: but that by vertue whereof they believe it, is not so. For the Scripture ill applyed is no more Scripture, but a perverting thereof: al­though it be alleadged to prove the truth which it teacheth in other passages. And 'twere to be wished that many would bring hither as much feare and discretion, as they abound in impertinent quotations. But the vulgar often suffer thēselves to be led more by passages which come by the by, then by those which lead straight to the mark. I have seene a man which could never be brought from the Invocation of Saints, for any Text alleadged unto him, unlesse when one quoted to him the pas­sage [Page 134]of Esay 63. ver. 16. which notwith­standing is not the most concluding of all those which are made use of in this contro­versie. A Rabbin converted to the faith, and who had writ against those of his na­tion, found the Trinity and the two na­tures of Christ in the foure Hebrew let­ters of the word Jehovah; And made al­most more esteem of this Cabbalistick proof, then of all the passages of the old Testament, infinitely more cleare, and ex­presse upon this subject. That which re­maines to be said requires another Paren­thesis.

CHAP. V. Every point of Religion hath its peculiar reasons, examples, and considerations to this purpose.

ALL the points of Religion, and all the lesser branches of them, have eve­ry one their particular reason.

And the Scripture saith not only that it is so, but also how and why it is so.

It gives us not simple positions, but teacheth by demonstration, and arguments, even to the resolving of objections which may be moved to the contrary. This is not then sufficient, when a man knows all his Religion by Propositions or Maximes, though conceived in proper Scripture tearms, if he know not also the particular reason of every one of them. And to render a reason of our faith, is not only to al­leadge the Scripture, which affirms such or such points, but also to shew why these points which the Scripture affirmeth are such, and that they are the causes of e­very one of them in particular. Divinity is all full of demonstrative arguments. They which have but a naked knowledge of conclusions, see well the face and exter­nall shape of Religion: But the beating of its arteries, the spirit which moves it, and the faculties which stir within it, are visi­ble to them who know the reasons where­with it is animated.

It is not to the purpose to alleadge, that one ought not to demand a reason what God saith, and that it is enough to believe what the Scripture pronounceth is true. This objection is of value as touching points the search whereof is forbidden us; as Why God sheweth mercy more to one then to another, and for other matters which we may call transcendent, which God hath bounded with praecipices, & en­vironed with high barricadoes which hin­der us from entring in thereat. But in those whereof the Scripture teaches us the reasons, 'tis a foolish modesty to reason a­gainst his command which obligeth us to learn them. Nay this is a manifest ar­rogance, to will the ignorance of those rea­sons the Scripture gives us thereof, under pretence of believing the Scripture sim­ply. For the Scripture it self teacheth us to reason upon many points infinitely rai­sed above us. When it is asked Why God permitted that sinne should enter into the world, though it were in his power to hin­der it? Many reasons of this permission [Page 137]may be found, full of excellent doctrine; and saving the matters we have excepted, there is not any point of Religion, nay any particle, whereof one may not find some reason, either exprest in the Scripture, or duly averred by lawfull consequences, or resulting from the property of the subject. If there be any thing which seemeth to be out of all enquiry they are the principles of nature. As for example, The prohibitiō of marriage between brother and sister, is the voice of nature, which hath no need to be propped with reasons, since it is reason it self. And though one may always say that the Scripture would oblige men to search the alliance of the remotest races, to the end that the affections, & correspondencies of humane societie might be multiplied: wch would not be, if marriages should be alwayes contracted within the same fami­ly. Which would by this shame restrain the license which might grow from the fa­cility of their conversation. That so many naturall relations met in one man, which might have brought the title of father and [Page 138]uncle together, would have brought a thousand confusions in the world. That the same proximity being disputed a­mongst them which are of the same blood, would have produced divers strifes in fa­milies, for the reason as that of the straight line, which oblige the brother to marry his half sister: that the woman who in case of injury, or dissertion might find a refuge with their brothers, had lost his re­fuge if the brotherhood had been confoun­ded in the marriage. And other reasons which one might alleadge for this law.

CHAP VI. Of the exercise of the mind in every point of Religion. The default of the vulgar, and of preachers herein. The Scripture speaks by proofs.

GOd would that our knowledge should be discursive in part; and that this faculty of the soule, which pas­seth [Page 139]from one subject to another, for to discern them, compare them together, and give judgement thereof, might also be san­ctified by this exercise in matters of Reli­gion. But because it is more difficult to reason upon a point, then to conceive it nakedly and barely; the common people is contented to heare that such a thing is true, or good, or just, without searching why or how it is such. The ignorant love onely to heare a thing affirmed, or denyed: insomuch that to the understanding of a proposition or assertion thus naked, there is need of but a bare apprehension, or un­derstanding of words, without other trou­ble of mind. Whereupon they are delight­ed in maximes, and proverbs, because it is not needfull to conceive the sense thereof, easie to whosoever understandeth the words. For 'tis to be presupposed they are grounded on reason, and 'tis enough to hold them for true, without any other form of enquiry. This same facility is the cause we have more talkers then preachers.

Provided they stretch out a point by a [Page 140]long train of equivalent tearms, that they delate a text into Paraphrases, that they heape togeather a great masse of sentences of Scripture, they think they have worthi­ly handled, and the vulgar abide therewith satisfied. But the interpretation thereof requires much more then this. Certainly Jesus Christ himselfe, and the most excel­lent instruments which have spok by his spirit, have not contented themselves to pronounce the affirmative, or negative up­on any point, but besides have shewed the reasons thereof. If they teach that the wor­ship of God ought to be spirituall; they give this proofe thereof, to wit that God is a spirit. If the alleadge to make the Jewes see that the Messias ought to die, and rise again, the words of the Psalmest, thou shalt not suffer thy holy one to see corruption: they frame thereof an argument which imports that this Oracle cannot relate but to David, or to Christ, that the body of David had notoriously felt the same cor­ruption which death brings to other men▪ So that this prophecy could not belong [Page 141]but to Christ. If they say that man is not justified by the Law. they prove it by the end of the Law, which is to manifest sinne. If they declare that Circumcision doth not justifie; they shew it by the ex­ample of Abraham, who was justified be­fore he was circumcised: So that his cir­cumcision being after his justification could not have produced it. If they affirm that there was a Law before that of Moses, they argue that where there is no law, there is no sin: Now we read that there was sin before Moses: this is proved, because that death which is the wages of sinne raigned from Adam to Moses. If they maintaine free Election; they produce the decree gi­ven before the infants had none either good or evil. If they maintain that the Covenant of grace could not be disanulled by the Law; they make it cleare that it did pre­cede the Law foure hundred and thirty yeares. If they publish that Christ is grea­ter then the Angells; they prove it by his titles which were never conferred up­on them. If they preach the weaknesse of the [Page 142]Jewish priesthood, they take it from this, that the Scripture hath substituted for it another, of anorder altogether different to it, after the order of Melchisedech: for if perfection had been in the Leviticall Priest­hood, what need had there been that ano­the Priest should arise, which was accord­ing to the order of Aron? If they teach that Jesus Christ ought to die, they note, that where there is a Testament, there the death of the Testatour ought to intervene, before the heires can have benefit thereof. In brief if they speak of the resurrection, or of o­ther points of faith, their discourse never consists in bare assertions, but in reasons, and demonstrative proofs.

CHAP VII. Of Popular reasons, as well in the Romane Religion, as amongst the vulgar of the Or­thodox Churches. The difference betwixt the maximes of faith, and those of charity.

THose which among the vulgar rea­son upon matters of Religion, are ac­customed to conceive them as reasons one may call popular. These reasons are taken from the superficies, not from the very substance of truth. This is the reason why oft times they are found false: although their facility render them plausible to the ignorant. If it were needfull one might shew that the Romane Religion is for the most part propt up by popular reasons. Po­pular is the comparison of Intercessours, which are employed towards the Gran­dees of this world, brought for the Invoca­tion of Saints. Popular is the question whether we ought to condemn our ancest­ours, and so many souls, which hold the [Page 144]faith we at this day disallow. Popular are the marks, under which they represent the Church: For the antiquity, multitude, locall succession, are not essentiall proper­ties thereof. Popular are the austerities, fastings, scourgings, and externall mortifi­cation of the Monks profession. Popular are the images and the title which is given them, that they are the booke of Ideots.

The most ordinary reason which autho­riseth the reason of the common people is that of charity. Prayers for the dead have been covered under this pretence; and ma­ny sometime have extended even to hell, praying even for the damned, not to deli­ver them wholly from pain (knowing that is impossible) but for to procure for them some diminution thereof: whereunto cha­rity carrieth them. The maximes of chari­ty are more persuasive, and efficacious a­mongst the common people, then the maximes of faith. The reason thereof is, because that those of faith are more remo­ved from the appearance, and have not so much relation with reason and naturall af­fection [Page 145]as those of charity, which are more intelligible, and more agreeing with the common notion of men. Notwithstand­ing to say truth, every act of Religion which is undertaken without faith, is also without charity. And the charity of the ignorant, is a strange fire which is not acceptable at the altar.

But our discourse properly concerns them who being orthodox in points of Religion, prop not up the belief of them but upon popular reasons, such as are similitudes and arguments of this kind. Those which are found in Scripture are not of this rank, for the authority thereof makes them become demonstrations, and undoubted proofs. But all others have no other vertue thē to clear being besides uncapable to prove; notwith­standing the vulgar will sooner believe for one bare comparison, which maketh no proof, then for a reason well concluding. This is it that similitudes, particular exam­ples, and the like arguments have an appea­rance manifest to the sense, and therefore move beyond essentiall reasons, which are [Page 146]not perceiveable but by the understanding. Notwithstanding this faith is not more solid. The man which conceives a point under the sole resemblance of truth, and not in the proper essence thereof, under­standeth it not as he ought. This is to have a true opinion, but not a true knowledge. And more deceive themselves by this meanes, presuming they have the know­ledge of a point, instead whereof they have but the opinion. It sufficeth not to say their opinion is conformable to the truth: For truth is not known by opinion. Who­soever desires the knowledge thereof ought to endeavour the understanding rather of one concluding and formall reason, then ten thousand Arguments which have but a bare resemblance of truth.

CHAP. VIII. Of whose who perswade themselves of the truth by false reasons. Of those which falsely accuse themselves.

IT comes to passe that many believe a truth which is grounded on Scripture, but conceive it under a false reason. He believes the truth which holds we are ju­stified by faith, and not by works. But if he believe that faith hath a prerogative, be­cause it is more excellent then works, this reason is false. For though faith be more excellent then works, the excellency there­of is not the true cause why it justifies ra­ther then works. All the vulgar spirits know how to maintain a truth in expresse tearmes of Scripture. But in that which the Scripture saith, they often imagine a reason either false or impertinent. So the friends of Job did maintaine Gods cause, his power, prudence, wisdome, and justice: but by false presupposition. And [Page 148]scarcely could one have said that they err'd, if God himselfe had not interposed his judgement in the dispute. So some to exalt the grace of God, towards them, ac­cuse themselves to be the greatest sinners in the world: imitating the Apostle S. Paul, who speaketh of himself in this manner, although that Judas, and those that had crucified the Prince of glory were (with­out doubt) more guilty. Now Saint Paul ranketh not himself simply amongst the greatest sinners, but amongst them which had not sinn'd but through ignorance. 'Tis true that Originall sin is equall naturally in all men, and 'tis the grace of God which restrains many therein. But that to am­plifie this grace, a man should accuse him­self of actuall sinnes which he never com­mitted, this is a foolish sort of falshood. The water of sprinkling which purified the unclean, did defile those which were clean. If we would exalt the mercy of God, we have enow true arguments without searching imaginary for it. If we would ju­stify his severity, we find enow true crimes [Page 149]in our life, without imposing false ones upon us. Whosoever will speak of God ought to speak according unto God, that is to say, according to the truth, otherwise it is to speak against God. To maintain truth with false reasons, is to imitate the procee­ding of Rebecca, who to the end the Oracle might be found true, had recourse to an a­busive means, using a fraudulent superstiti­on. There is nothing wherein one ought to be so circumspect, as in speaking for the truth. He that undertakes to maintain it, is subject to a grievous censure, if he ac­quits not himself thereof pertinently.

CHAP. IX. Of points whereof one ought to know the cau­ses. Many matters of Religion are ridi­culous without their causes. The under­standing whereof decides many questions. From whence come the greatest part of er­rours.

THe matters of Religion are known principally either by their causes, or by their effects. The Deity, as being the highest cause of all, is not demonstrable but by its ef­fects. Whose decrees ought also to be sought rather in their effects, then in their causes. But the other points which are sub­ordinate are represented to us with their causes: which teach us the true reasons of every one of them. And in this the lear­ned differ from the common people: For the vulgar sees not the quality or truth of a point, but in the effects and streames. But to comprehend it well, it behoves to see it in the spring.

Many matters of Religion are ridiculous without their causes. All the ceremoniall law, if one knows not the reasons thereof, is nothing but a heap of unprofitable bur­dens: The Temple but a shambles, and the priesthood but a vaine occupation. In lieu thereof considering them in their causes, every thing there is important even to the least circumstances. VVhosoever shall re­member that Jesus Christ suffered out of the City of Jerusalem, will admire the providence of this Law, which ordained that the sacrifices of oblations, whereof the blood ought to be carried into the holy place, should be consumed out of the com­passe of the Camp, or of the City.

We know that our Lord in the dayes of his flesh, was environed with sorrow and feare: But if we know not the cause there­of, we make him inferiour to many mar­tyrs who bare a smiling face amidst their punishments. The Jew understands no­thing in the Ceremoniall Lawes: for al­though he knowes the number thereof, all their particular forms, he is ignorant of the [Page 152]cause thereof, not knowing that they were given to serve onely till the coming of Christ. The true meanes to well under­stand a point, is to learn the causes thereof; and the understanding of them is a sove­raign eye-salve to cleare ones self of ma­ny difficulties. Saint Paul sheweth by the finall cause of the Law, that it is uncapa­ble to justifie men: for (saith he) the Law came because of transgressions, to wit to discover not to cover them. And indeed they which think to be justified by the works of the Law, know not why it was given. The Law was never given to justi­fie, Gal. 3.21. on the contrary its office is to condemne men.

A great part of errours which wast Re­ligion, and likewise of them which trou­ble it at this day, proceeds from this, that the cause is taken for the effect, or the ef­fect is taken for the cause. Instead that the Sabbath is made for man, Pharisaisme concluded that man was made for the Sabbath. Instead that meats were not un­clean, but because they were forbidden, [Page 153]superstition, believed them to be forbid­den because they were uncleane. Instead than the alter sanctified the offering they would by their Maximes, that the offer­ing did sanctifie the alter. Instead that the Scripture sanctifieth the Church, it is maintained that the Church, sanctifieth the Scripture. Instead that justification produceth works, they hold that works produce justification. And 'tis likwise disputed whether faith depend on election or election depend on faith. This turning topsie turvy is ordinary amongst the igno­rant, who believe that the person is accep­table for his works, instead that the works are acceptable for the person.

CHAP. X. Of the ignorance of the vulgar, who believe that one ought not to search nor give any other reason of the points of Religion, then the will of God.

IF twere not the will of God that we should know why, and how he work­eth, we could not know how our Lord could be born of a Virgin, yet notwith­standing this is one of the prime Articles of our faith. He hath not said why instead of causing the Hebrews to passe when they came out of Egypt by the Philistines country, which was the straight way to enter into Canaan, he led them by a great circuit full of wandrings and inconveni­ences. Nor why having given to Abra­ham the land of the Amorites, his posteri­ty ought not to have possessed it but at the end of 400 yeares, Gen. 15. Nor why the bill of divorce was permitted the Jewes. Nor why he disapproved Davids designe [Page 155]touching the building of the Temple. And a thousand other effects of his providence, whereof he would have us know the cau­ses.

Many think they know enough thereof, when they referre all things simply to the will of God, which they say sufficeth for all reason: and that in every point, be it historicall, or dogmaticall, when one asks why it is so, one ought to content himself with saying that God would have it so, or hath so ordained. This Maxime teacheth ignorance under the shaddow of modesty. By this meanes there's no question but may be avoided in two words: and the veriest idiot shall be capable to give a so­lution thereof. 'Tis true the will of God is the soveraigne cause of all things, and the onely reason of a great part thereof. But this answer suffiseth not for all questions, nay in many matters it is impertinent. When one asketh how Abraham was ju­stified, this would be an absurdity to an­swer that he was justified by the will of God, instead of saying it was by faith. An [Page 156]absurdity to shew the first cause when the second is demanded. An absurdity to produce the will of God, when the que­stion is of the formall or instrumentall cause. An absurdity to name the Archi­tect instead of the matter. This is to anni­hilate the dispensation which God hath established in his works, and to breake downe those steps by which he would have us climb up unto him. To think to leape over all at one leape, is extreme folly. A man that alledgeth nothing but the will of God upon a Subject proposed, under­stands not what this will of God is. For to understand it, 'tis necessary to know wherein it consisteth, and how it con­cerns the matter in question. Now the un­derstanding of this point presupposeth the knowledge of second causes, by which the will of God worketh. He that alleadgeth the second causes, and gives reasons there­of, alleadgeth the will of God: For God hath willed that such things should be so for such reasons, and these reasons are one part of his will. When the Disciples [Page 157]asked why they could not deliver the man possessed, the vulgar answer would import, because it pleased not God. But our Lord notes their incredulity, as a cause of this inability, and shewes fasting and prayer as the meanes necessary to the expulsion of the Devill. When Saint Paul was buffet­ed by Sathan he did not simply understand that such was the will of God: but that his power was accomplished in weaknesse.

When we search the causes of our sal­vation, This would be a dangerous pro­ceeding to desire to mount up to Election without passing by the middle meanes. The will of God is the first reason, but the last answer one ought to give to a que­stion.

CHAP XI. Objections of the vulgar touching the reasons Scripture expresseth not, and how we may know them.

THe Scripture is full of Lawes and mysteries, whereof we know not the reasons. We read of divers ceremonies, di­vers points of history and doctrine, the par­ticular reasons whereof are not yet found out. But oft times we abuse our selves, by believing that the Scripture discovers not the reason thereof, under colour that our ignorance hindreth us from seeing them. This is a common objection in the mouth of the vulgar, when they heare men reason upon any matter, to alleadge that this rea­son is not at all exprest in Scripture. Cer­tainly the Scripture expresseth not why the Law permitted Homicides confin'd within the Cities of Refuge, to return to their houses after the death of the high Priest. And notwithstanding, besides po­litick [Page 159]reasons which may be given for this Law, It is impudence to deny that it meant to represent the efficacy of Christs death. But to produce an example more formall to this purpose, the reason for which our Lord was put in a new se­pulchre, wherein never any one was buri­ed, is notwithstanding lesse exprest: Yet notwithstanding we say that the wisdome of God would prevent the malice of the Jews, who not able to deny the truth of his resurrection, might have disputed the cause thereof, pretending that he had re­covered life by touching the bones of some Prophet, as he that was raised in the grave of Elisha. This reason is not grounded but upon conjecture, but of so great appea­rance, that it were a shame to reject it. In many things the very effect shews its cause If any man ask why Jesus Christ trusted Judas with the bag, whose covetousnes he knew, rather then another of his disciples; the reason thereof is evident to him that considers that the convenience of this of­fice rendered his treason so much the more [Page 160]inexcusable. VVhen the Scripture tells not at all why God permitted sinne, why he would harden Pharaoh, why he suffers the vessells of wrath; the effects which pro­ceed thence, shew that sin is the cause thereof.

CHAP. XII. Of the prudence that is requisite in the exa­mination of points where the cause is un­certaine Of a Ly. Whether Satan made Pilates wife speak for the innocence of Jesus Christ.

IT is true that one ought carefully to take heed of those causes, and reasons which are not plain unto us, but by a con­jecturall appearance: for the consequences thereof may be foolish and dangerous. Some have thought that Jacob in all the proceedings he made to gaine his fathers blessing, was inspired by the spirit of God; But the consequence thereof sounds very [Page 161]ill. For then it must be, that the Holy Ghost had dictated the deceitfull words which came from Jacobs mouth. Now God is an enemy of lies. He may com­mand to kill, but not to pronounce a fals­hood: although a barely be not so bad as manslaughter. The reason thereof is, that man slaughter may be sometimes an act of Justice; but a ly can never be truth. And therefore God himself may kill, but he can never ly. On the other side many have believed, that the dreame which came to Pilates wife, proceeded from Satan, who foreseeing his own ruine in the death of Christ, assaied to hinder the sentence. If speculations might be received, I could say that Satan might be in doubt of the quali­tie of Jesus Christ, seing in him so great wonders as constrained them to call him the son of God, and then againe an ex­treame annihilation which seemed incom­patible with his divinity: so that he thought to overwhelm him with torments, as he got his desire on the first Adam by flatteries. That although he knew that [Page 162]the future death of Christ was foretold by the Prophets, by the sacrifices and o­ther figures, and by the faith of the ancient fathers: notwithstanding he might ima­gine, that as Isaac upon the point he was to be sacrifised by the expresse command of God, was exempted from death, some such like thing might befall Jesus Christ. I might also say, that Satan having the day before procured the death of Christ, and employed Judas to this purpose, it is very incredible that he changed his mind in so short a time. But to come nearer unto the businesse, this dreame which happened to Pilates wife is inserted in the history as proceeding from an extraordinary cause. If this cause be uncertain, yet 'tis dange­rous to attribute to the power of, Satan, that which might proceed from the inspi­ration of God. By the same reason be­fore alleadged we may conclude, that Pi­late as well as his wife, was induced by Sa­tan to pronounce Christ innocent. But certainly I had rather take the Testimony of his innocence, for the voice of God then for a subtilty of the Devil.

CHAP. XIII. Of hidden reasons of some impertinent opini­ons on this subject.

According to the vulgar, all publick ca­lamities, or particular, are but pu­nishments of sinne, or corrections, or tri­alls. But they ought to be referred to many other causes which are to us unknown. VVe see not the providence of God but in par­cells. If we could see his works in their to­tall, and join all ages together, we might perceive in their linking together an order of causes, and justice, which cannot be ob­served in retaile. Some hold that the per­sonall sins of the fathers are not punished in their children, unlesse when they are made partakers thereof with them; And notwithstanding many children, never having committed any evill, have been borne with notable infirmities, which their fathers sinnes have drawn upon them. The piety of Josias hindred not that [Page 164]God should visit in his own person, the i­dolatrie of Manasses, although with such a temper as turned this punishment into mercy. In the contentions of these times, touching Gods foreknowledge, reproba­tion, and such like points, every man at­tempts to produce such an opinion that God may be found just. To this purpose all the distinctions, and reasons are sought out, which may be conceived. But if God himself should heare out of the midst of a whirlwind; that man which thinks he well pleadeth the cause of God, will be found to have maintianed it with bad ar­guments; And without doubt, we shall heare of reasons whereof man never thought upon.

CHAP. XIIII. Of points resulting from others, and of the multitude of consequences.

THere is nothing wherein the vulgar is more subject to fail, then in the dedu­ction of consequences, when one point is drawn from another. This is prin­cipally seen when one comes from a gene­ [...]all point to a particular: for generall Max­ [...]mes are easie to the common people; But [...]rant of knowing their exceptions, they [...]re easily deceived, when they will apply [...]hem to some particular subject. The same [...]ncongruity is often found, when they make a generall rule of a particular exam­ [...]le. It is true that in some matters, an ex­ [...]mple alone is sufficient to make up an u­niversall proposition; if we could produce onely one man which hath been justified [...]r saved by works, it would universally f [...] [...]ow that the justification of all others [Page 166]ought to be attributed to works: The rea­son whereof is evident; such as is the justi­fication of one, such is the justification of all others. On the other side, if we shew but one which was justified without works; this is an universall Maxime for all. And the onely example of Abraham produced by Saint Paul, is as strong as a demonstra­tion: but one cannot make a Maxime of this that David never saw the children of the righteous brought to beggerie. The po­licy which God set up in Israell, impeded this calamity, whereunto many such as La­zarus might be subject. Deut. 15.4. Psal. 37. and 25.

Many think they do enough, when they draw a consequence from a principle, and then another, and finally an entire chain of conclusions; but the more a conse­quence is removed from its principle the more feeble and weak it is. Those which are immediately tyed to their foundation, are strongest: as in a building, the part which is nearest to the foundation, is also the firmest. Others, in what proportion [Page 167]they are removed therefrom, lose their force, and the last often ends in points, and spiders webbes, more subtile then solid.

The fourth Section.

CHAP. I. Generall considerations on the Scripture. Of matters which seem vulgar and of easie understanding.

GOD would not that the Scripture should be very short, to the end we might abound in knowledge; nor over large, that our time might suffice to learn it. There was a King that read it fourty times. Method is requisite thereunto. They who read it onely in retail, and in confu­sion, cannot comprehend the harmony and contexture thereof.

The vulgar ought to know that the di­stinction [Page 168]thereof into Chapters and verses, having been made by godly men, but sub­ject to erre, is found oftentimes irregular, separating that which ought to follow in a continued threed, and confounding that which ought to be distinguished. As for the rest, 'tis true that no man can promise himself a perfect understanding thereof. There are more then a thousand passages which no man ever yet understood. The Argument of Saint Paul concerning those which are baptised for the dead; the fire which must prove every mans work; the Prison wherein S. Peter lodgeth the spirits of all men; the thousand yeares of the Revelations, from whence the Millenaries have taken their names; are to us as sealed letters, nor to speak of an infinite number of questions in history, in Chronologie, in the names of places, plants, precious stones, instruments of musick, and other subjects, the knowledge whereof is reser­ved for heaven. But on the other side the clearest passages are oft times made ob­scure by prejudices, which cover as a veile [Page 169]the eyes of many readers. The true cause which renders the Scripture dark to them, [...]s this, because they search that which is [...]ot there. We will represent something upon this point.

Many matters of Scripture seem triviall. It saith, that the sun shines as well on the on just, as the just; that we brought nothing into the world, & shal carry nothing there­from: a thing which experience sufficient­ly teacheth. That concord is good amongst brethren; that we ought to render to eve­ry one what belongs unto him; that we ought not to do to others what we would not have done to us; and the like proposi­tions which the law of nature teacheth the most barbarous; that he that is invited to a feast, choose not the highest place; that he which ought, should agree with his Creditor, to shun the Prison; And other instructions of prudence, of well being, and administration which every man knows without Scripture. God gave a commission to the Prophet to publish an Oracle, the tenour whereof was, that all [Page 170]flesh is as grasse, and the glory thereof as grasse: which seemes to be sufficiently known of it self, without extraordinary revelation. The 49. Psal. calls all the in­habitants of the earth to heare things rare and excellent, which it promiseth to disco­ver unto them; the summe whereof is this, that every man is mortall, that the wise man dyeth as well as the fool, that riches exempts no man from the grave; and other senten­ces which the veriest ideots sufficiently know, though they never had been written: from hence it cometh that the ignorant ad­mireth not the Scripture, because they be­lieve it tells them nothing new; and in truth if the words thereof contained nothing but what appeares manifest, these matters would be purely vulgar: But this is that which deceives the greatest part of readers, or rather their ignorance deceives them, in that they think these propositions of scripture have no other sense, then that which is common and naturall to the grossest persons. These are, as for the terms, the same sentences which are dictated un­to [Page 171]us either by nature, or by reason, or by experience, or by the universall voice of mankind: But the sence which they have in scripture, reacheth much further. That which seemes there to be triviall is full of rarities, which are not perceivable to all sorts of spirits. If there be question of a passage which speaks of death, the world is full of preachers which will give a de­scription thereof, which will declaim in a pathetick manner, and will say all that which the simple know well enough: But this is but to touch the superficies of scrip­ture. Sometimes it pronounceth proverbs taken from the mouth of common people, nay of Pagan authors; but it heightneth the sence thereof, and referres to an end farre more noble. Many Philosophers might have conceived the same morall precepts, nay in the same tearmes with scrcipture, but not to animate them with a sence so high, and so compleat. This is the admirable art of the Holy Ghost, to hide the rarest mysteries under the appea­rance of the most common matters. VVe [Page 172]reserve the examples hereof to another dis­course.

The ignorant who believe that all the substance of a passage consists in that which is therein vulgar, the understand­ing whereof is easie, imagine they under­stand it very well, and think they com­prehend all the sense thereof. The opi­nion they have of this easinesse abuseth them. VVhen one finds a passage which seems so easie, one may assure himself, that there is some notable difficulty in it. Those which seem most clear, are very often most obscure. If there be any thing which seems to be clear and intelligible, such are si­militudes taken from common and sensi­ble things, as of a sower; of a net cast into the sea; of agrain of mustard-seed; of leaven put in meal, &c. Those cōparisons because they are familiar are even contemptible to the veriest ideors; and there is none of them which attributes not to himself the under­standing thereof; notwithstanding, it may be there are sew men that comprehend the full sense thereof: not to speak in the si­militude [Page 173]of the Potter, that of the wild o­live used by Saint Paul upon the subject of the calling of the Gentiles, hath divers branches marvelously high, whereunto all cannot attain.

One may referre hither divers subjects which seem to be within the cognisance of humane arts and sciences, As the Pleia­des and other Celestiall signes mentioned in Job, for Astrologie. The remedie appli­ed upon the Carbuncle of Ezekiah, and the third day observed for the most pain­full, in the wound of the Sichemites, for Physick. The statue of Nebuchadnezzar, for buriall. The temple, and royall houses of Solomon, for Architecture; & an infinite­nesse of points which belong to Naturall Philosophy. In effect there's no doubt but the Scripture contains in it many admi­rable secrets of this quality: but this is but the bark of a marrow more substantiall and wholsome.

CHAP. 2. Of matters which seeme unprofitable in Scripture. Considerations upon Chronolo­gie, upon the Genealogies, Proper names, Ceremoniall Laws, Rules, Particularities little considerable in appearance, and hi­stories of enormous Acts.

TO understand the Scripture 'tis not enough to know what it saith; 'Tis necessary also to know why it saith it. For the discourse thereof tends oftentimes to abut the words expresse not. There is nothing so cleare as the Morall law; the precepts thereof are evident; there is no man so brutish, which understands not very well when it speaks of honouring fa­ther and mother, of absteining from homi­cide, from false witnesse, &c. Notwith­standing Saint Paul saith, this law was co­vered with a veil, and that the Jews could not see Moses face. They did comprehend well the sense thereof; but saw not the aim [Page 175]thereof, which seemed to contradict eve the language and the appearance of it. For the law promised life to him that fulfilled it; and yet notwithstanding this was not the intention of the Law to induce us to search for life by the fulfilling therof. Our Lord said, If thou wilt enter into life, keep the commandements: and notwithstand­ing this proposition tended to an end quite different, to wit that we should not hope for salvation by observation of the com­mandements. The same ought to be obser­ved in divers other passages.

The Scripture is full of an infinity of matters, which considered in themselves, seem to be wholly unprofitable, or at least of very little importance, if one take not heed at what they aim at. It is true that some are either more profitable, or more considerable then others; our Lord him­self distinguisheth the greater commande­ments from the lesser. Without doubt the history of Christs passion is more necessa­ry then that of Sampson, or the victories of David, or the description of Solomons Pa­lace. [Page 176]If it be so that the Scripture contains nothing superfluous, there is neither a tache, nor a goats haire in all the Taberna­cle, which serves not to the perfection of it.

To this purpose are the accounts of the yeares, which the Scriptures observe so punctually. It were a very great brutish­nesse to be ignorant, whether the world harh continued a long time, and how. The dayes of the ancient Fathers, and the mea­sure of the following ages, which the ho­ly history calculates so exactly, give us their chronology. The 430 years which ex­pired the very night the Hebrews came out of Egypt, published the immutable truth of God, whose promise failed not to be ef­fected at the named day. The thirtieth year of Jesus Christ, wherein he began to exer­cise the Office of a redeemer, was the age in which the Priests entred into their charge. The periods which are observed from the creation to the floud, from the floud to the promise, from the promise to the Law, from the Law, to the building of the Temple, from thence to the captivi­ty, [Page 177]and from the captivity to Christ; their extent, their number, their relation and proportion are all full of wonders. Seven yeares were imployed to the conquest of Canaan, Seven yeares to build the Tem­ple, seventie yeares it was in raising, seven times seven yeares they were hindred from rebuilding it, and seven times seventy years in the whole, (which are the weekes of Daniel) it stood till the second destructi­on; which happened the tenth of Au­gust, which was the very day wherein it had been ruined the first time, more then five hundred fifty years before. The life of Moses is found equally divided into three, forty yeares he was a Courtier in Egypt; forty yeares a shepherd in Madian; forty yeares a conducter of the people in the wildernesse.

The same harmony we observe in times, is seen in generations. Moses the Lawgiver, was the seventh man after Abraham, to whom God gave the promises; Abraham the seventh from Heber, of whom the He­brews are descended; Heber the seventh [Page 178]from Enoch, the first that was caught up to heaven; Enoch the seventh from Adam. Ten generations from the Creation to the flood; ten generations from the flood to the promise. From Abraham to David fourteen generations, from David to the captivity fourteen generations, from the captivity to Christ fourteen generations, which make in all, forty two, and answer the forty two journeys of the Israelites, from their departure from Egypt to the land of Canaan. But moreover, these Ge­nealogies serve to shew us, besides the ori­ginall of every nation, that which brought forth to us the Son of God; for it was a matter of importance that his people, his tribe, and his familie, whereof he was to be born, should be exactly marked out. Here­unto serves the catalogue of so many per­sons, the number whereof is found in Scripture.

But besides this list of names in Genea­logies, we read there are an infinitenesse of others, the knowledge whereof seems not to be of great fruit; yet notwitstanding [Page 179]we can shew their importance in divers examples. It sufficieth me to note by the by, that which may be without much dis­pute, how we ought to understand the re­hearsall of our Lord, touching Lazarus, and the wicked rich man, to wit, whether in tearmes of history, or in form of a pa­rable; whether it may be thought that Lazarus by changing of the dialect, is the proper name of Eleazar the servant of A­braham. Thus Jesus Christ placeth Laza­rus in the bosome, or at the table of this Patriarch, whose houshold servant he had been. It may be there is a secret Antithe­sis between the quality of this wicked rich man, who is represented, as being of the blood of Abraham, whose son he is called, and that quality of the other who was but a servant. That Maxim which imports that every narration wherein is exprest the proper name of some one, ought to be ta­ken for historie, is not alwayes to be recei­ved.

I will not stay long to shew what use there is at this day of the Ceremoniall [Page 180]Lawes of the Old Testament. This sub­ject requires a longer discourse, I will only say that this is one of the richest cabbinets of Divinity, full of inestimable Jewells; but one ought to be very expert, to know the kinds, the properties, the use, and the value of every one of them. Jesus Christ is there painted out unto us, in divers ta­bles, which serve us to convince the blind­nesse of the Jews. The numbring up of di­vers sins, for which this Law ordained sa­crifices, is an assurace to them that are guil­ty thereof, that they may obtain pardon. Such a one as being faln into perjury, be­lieves he hath committed a sin which the Scripture pronounceth unpardonable, hath found a remedie against despaire, hearing the Ceremoniall Law, which prescribes a sinne Offering altogether expresse in favor of wilfull perjury, which it would not do, were this crime unpardonable.

We find also in the Old Testament many rules, and narrations, which serve in shew, neither for faith, nor manners, nor for our comfort. This is seen princi­pally [Page 181]in the books of Moses, that the most important matters are touched but in few words, And on the contrary, divers mean things, and lesse considerable, are there re­presented at length. The redemption by the Messias which God promised Man, immediately after his fall; the calling of the Gentiles foretold to Abraham; the Priesthood of Melchisedech, the most il­lustrious figure of Christ; and many o­ther points of soveraigne doctrine, are set downe there but very briefly. Whereas the birth of Ismael, the contract of Isaacs marriage, and the like histories, are there delivered largely, even to the smallest par­ticulars. I give hereof this reason, that the Church being in the age of infancy her instruction ought to consist more in rudi­ments, then in high and hard lessons, for she was not then capable thereof. But it may be demanded what use may be made by reading them at this day? It is all full of mysteries. The onely historie of Agar and Ismael, interpreted by Saint Paul, even to the meanest circumstances, shews what we [Page 182]may judge of all other histories of the Old Testament, although we see not what they aim at. God would teach us great things by small. Divers particulars of small conse­quence, which the Scriptures declare very largely, serve to make us see how many ad­mirable effects have proceeded from frivo­lous occasions: witnesse Jacobs primogeni­ture. The law forbidding to take the old, & the young birds, to wit in their nests, to un­muzle the ox that treades out the corn, & the like lawes extend further then they seem. The New Testament mentions the parch­ments. and cloak of Saint Paul; the coun­cell he gives Timothy, to use a little wine for the weaknesse of his stomack; the bury­ing of the wicked rich man, where that of Lazarus is omitted; and in divers histo­ries many circumstances which the vulgar hold to be unprofitable for want of know­ing their causes. The act of Jesus Christ stretching forth the hand to touch the leper appeared not considerable but to them who knew the Law by which this touching was declared a defilement. The same Law [Page 183]forbad the high Priest, who represented Je­sus Christ, to enter into any house wherein [...]here was any dead: yet notwithstanding our Lord himself touched the bier, nay the dead body, to wit the daughter of Jairus.

VVe may find in these particulars an incomparable richnesse of doctrine.

'Tis not enough to know the generall intention of a passage; each of them hath a particular end. There is one meaning of the burning bush, another of the living crea­tures painted out in the vision of Ezekiel. The Psalmist speaking of the food which God provides for beasts, makes mention of young ravens, rather then of other fouls of the aire, for a speciall reason. The Revelati­on represents not Christ to all the Church­es, under the same figure. To one it shews the stars, and the golden Candlesticks; to another, it makes it see the two edged sword; to another flaming eyes, and the feet as of brasse. His titles are divers ac­cording to the diversity of subjects. Many know in generall, that the ceremonies fi­gure out Christ, but know not how, and [Page 184]in what quality each of them represent him. There is none of them which hath not, besides the generall intention of the Law, their particular aime and reason, for want of understanding them distinctly, makes the reading of them contemptible, and envied by the common people.

Many also not knowing at what the Scripture aimes, are astonished at the reci­tal of divers enormous things which it par­ticulariseth so carefully. I put not in this rank those which are symbolical; as the cō ­mandement made to Hosea, that he should get unto him a whore, this is but a parable. But the incest of Judas with his sons wife seems fitter to have been buried with him, then to be inserted in the holy history, e­ven with so many shamefull and horrid circumstances: yet notwithstanding if one heed the arrogance of the Jews, which insolently glory of their extraction, who ground even their election and divine alli­ance on the vertues of their Patriarks; One shall find this error cannot be better refu­ted, nor this pride better taken down, then [Page 185]by making them see the proceedings of their father, guilty of a thousand filthy acts.

CHAP. III. Of the method which seems defective in ma­ny discourses of Scripture. Of the stile thereof. Of superfluous words. Of strange similitudes. Of the imitation of Scrip­ture language. Of mysterious omissions.

THere are found many discourses in the Scripture which seem to be with­out order, and without connexion, built with pieces ill joyned, nay (in the judgement of the ignorant) extravagant, and from the purpose.

The Lamentations of Jeremy, a num­ber of Psalmes, divers Sermons of our Lord, some Epistles of the Apostles, keep not in appearance any regular method. Many subjects seem ranked confusedly in [Page 186]history, unlesse one see their subjects, the connection, and their aim, as in the Apolo­gy of Saint Stephen, and other places. One may take notice of censures made as it seemeth out of season, nay, which is more, divers answers which concern not the que­ries, and in no wayes touch the question proposed. The vulgar interpreters are much troubled when they must expound such passages, and shew themselves ridi­culous, endeavouring to reduce them to the ordinary rules of their Logick: By this meanes they give them a contrary and forced sense. What may be said upon this subject cannot be comprehended in this a­bridgement: I will touch but one point thereof for example of all the rest.

Sometimes it is said in the Gospell, that Jesus answered, where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him. Some are astonished then, why it is said he answered, when none had asked him. I take this tearm not for a bare Hebraisme, but indeed for a proposall relative to ano­thers. [Page 187]Now many which opened not their mouth in the presence of Jesus Christ, cea­sed not to speake in the secret of their heart, but their thoughts being known to him, he answered the subject of their thoughts.

We ought also to observe, that where the Scripture oft-times breaks off that which seems should have followed, in the thred of the same discourse, and inserts a subject quite different, whereof the hearers never thought; If the construction thereof be not alwaies Grammaticall, it is reall; consisting more in the coherence of my­steries then in the forme of words.

In that which the Scripture saith one ought even to consider why it speaks in such tearms; for when it expresseth the same thing by divers names, this diversitie of words representeth alwaies some diver­sitie of qualitie in the same subject. Such a thing is called by one name in one pas­sage, which is otherwise named in another, and this for a notable cause. Moses (Exod. 3.) asked what was the name of God, that [Page 188]is to say, in what qualitie he should speak; whether as Elohim, or as Jehovah, or as Shadai, or Adma, or according to some o­ther name by which he is called. It is to be noted, that the title of Jehovah, which is translated Lord, was not given him in all the Scripture touching the Creation, but onely after the making of man. In one place the Scripture saith, that Jesus Christ sitteth on the right hand of God; In ano­ther, that he standeth at the right hand of God. I have before spoken of the redun­dants which seeme to be in Scripture. When it saith that such a man lived so many years, and then died; These two last words seeme to be superfluous, which con­taine notwithstanding a substantiall addi­tion. It gives this Epitaph but to the Pa­triarchs which lived before the flood; Of all those which died after Noah, it saith barely, such a man lived so many yeares, without adding that he died; Which thing is considerable. It is to be observed also, whether the Scripture it selfe speaks, or whether some body els speake in it. The [Page 189]similitude which compares God to a man that was dead asleep with too much drink, is but an echo, or an Ironicall repetition of the idolaters language, who spake of God in those jolly tearmes. It is to be no­ted also, that the Scripture sometime ex­presseth a thing by its contrary; As when one is accused to have blessed God, to de­note the most horrible impiety that may be; These observations require many o­thers, which we omit.

I will speake onely one word of a questi­on that may be made, to wit, whether wee may not accustome our selves to write, and speak the same style with the Scripture. There are found some that affect its lan­guage, and assay to counterfeit its voyce to authorize their dreams, and make them passe for Oracles; But they are barbarisms in divinitie have made those dreames be ac­counted for strange. It were therefore to be wished, that those that speak according to the truth of Scripture, had also the phrase, and language thereof. A Sermon woven not with superfluous, or imperti­nent [Page 190]quotations, but with tearms, and spee­ches of the Holy Ghost, joyned, and ran­ked in their proper places, nips off the lu­stre of the most eloquent pieces. A colle­ction which might be made upon all sorts of subjects, continuall reading, a method fit for this purpose, are a memorie ready, and present to occurrences, a judicious spi­rit, and long experience might frame the habit thereof. But we must observe, that as the Scripture often hides an extraordi­narie sense under a common phrase, wee may well have the same words of it, though not alwaies in so lofty a sence. There is for example, sometimes a reproofe, or a do­ctrine, al whose words imply some prophe­cie which concernes not at all the present time, or any prediction whereof the ac­complishment is to us unknown. We may truly pronounce the same words as the Scripture, but in our mouth they are not Propheticall.

To close this Chapter, wee are not onely to consider what the Scripture saith, but also very often why it conceales certaine [Page 191]things, for in many places it speaketh e­ven by silence; and its silence is significa­tive. That which I would say concernes not those matters whereupon the least curious may raise questions, as upon the day of Christs Nativity; his actions from his infancy to his twelfth yeare, and from that time to his age of thirty yeares; and other points whereof the holy history speakes not. It may bee disputed also why the tribe of Dan is omitted. Re­vel. 7. in a Catalogue where all others are so expresly named. But the sole omis­sion of Melchisedechs Genealogie, of his birth, and death, shew that the very silence of Scripture is mysterious, including the image of Christs eternity. I doubt not but it containes many other examples of this kind, though our eye cannot see them all.

CHAP. IIII. Of infused knowledge. Of Apostleship. Of those that know nothing but by books.

I Lay aside the question whether the gifts of prophecie have wholly ceased. We call a Prophet not him which fore­tells what is to come, as the vulgar under­stand, but him which hath graces extraor­dinarily infused, for the understanding, and interpretation of the divine mysteries. These lights are not given at this day in so eminent a degree as heretofore; but it may bee they are not wholly extinguished, though they are rare, and communicated to very few persons. Tis not enough to object, that there may be found some sub­lime divine, whose knowledge proceeds not from study, so much as other mens. The heavenly influences may descend as well into a library, as into a wildernesse; Daniel studied on Jeremy when the An­gell came to speake unto him. St. Paul amidst the ordinary inspirations of Gods [Page 193]spirit, even after he had bin in the third heaven, desired that Timothy should send him the books. Tis true when a man at this day hath so much spirituall wisdome, as the chiefe Apostles, if he hath nor the same authority, nor the Prerogatives which were to them personall, and cannot be transmitted by any title of succession. No man can be qualified as an Apostle, unlesse he had seene Jesus Christ raised from the dead, to the end he might speake as an eye witnesse. This served as a pre­tence to St. Pauls enemies, to dispure his Apostleship, alleadging that he being con­verted only after the ascension of our Lord, he could not have seene him. But he had seen him in heaven; and in this very thing he had a very great advantage above the o­ther Apostles, which saw him not but upon the earth. To come to our mark; although that divine knowledge is no more com­municated but by ordinary meanes, and above all, by the reading of divers au­thours, I cannot hold them for great di­vines, whose knowledge consists but in a [Page 194]bare remembrance of what they have read. Much reading, and a good memory make not a knowing man. They that cannot say but what they have read have not the true gift of Prophecie; yet lesse, those poore ignorants which learne by heart o­other mens Sermons. Such shoulders are not capable to beare the arke of God.

CHAP. V. Of eloquence. The principall part thereof is unknowne by the greatest part of Prea­chers. Of vulgar matters in Sermons. The excuse and deceit of ignorant Prea­chers. Whether the word of God be in like lustre in the mouthes of all.

THe first, and principall quality re­quired in a Bishop, is to be didactick, to bee capable to teach excellent matters, and to handle them powerfully, and pro­perly. I stand not on them who under colour of the simplicity of the Scripture condemne absolutely the use of eloquence [Page 195]in the interpretation thereof. Certainly [...]n effeminate discourse woven with flow­ [...]rs, variagated with colours, and wantonly a [...]orned, is sutable to the vulgar, as a pop­ [...]et to little children, is incompetible with [...]e Majesty of the Gospel. But a masculine, [...]nd vigorous eloquence cloathed with [...]umptuous ornaments, and alwayes more naturall then artificiall, is not onely con­ [...]enient but also necessary for a Minister. Nay hee is unworthy to speake in the Church, which cannot speake eloquent­ [...]y. They that are herein defective, are ac­ [...]ustomed to blame in an other that which [...]hey themselves see doth well. For there is no man sobrutish who desires not, when [...]e speakes in publique, to expresse himself in the best tearmes hee can. Furthermore [...]he vulgar give oftentimes the reputation of eloquence to many which have not the very shadow of it. So a man heapes toge­gether abundance of words, with a fine stile, though he hath not any true Rheto­ricke, he shall passe in the esteeme of the ignorant for a great Oratour. But that [Page 196]which is more considerable, the principall piece of eloquence consisteth not [...]n fi­gures, and other ornaments of language; It lyes in that which is called invention, and in the choice of matter which is the stuffe of a discourse. A weake understanding is moved with representations, and tragicall descriptions, with exclamations, gestures, and other passionate actions: But a man of understanding will be instructed with reasons. And this is folly to move the af­fections without instructing the under­standing; a proceeding contrary to the naturall order which God hath establi­shed amongst the faculties of the Soule, and the disposition which the Holy Ghost keepes in our sanctification. The devoti­on which such discourses kindle in the hearers, is a fire of chaffe, which lasts but during the Sermon; But the true instru­ction which must be given to the under­standing, consisteth not in vulgar matters. When a Preacher hath said that we must believe in God, that every man is a sinner, that Jesus Christ is come into the world, [Page 197]and shall turne and widen this discourse [...]ith many words, without producing up­ [...] such points any thing, but which is al­ [...]ady common and knowne to his au­ [...]tors, I doe not thinke that he hath in­ [...]tucted them. This is not to teach a man, [...]hen hee is taught but that which hee [...]nowes already, though one tell it him in [...]ivers words, and different phrases. The [...]ost familiar, and most notable points for Christians, such as are the Precepts of the Decalogue, and the Articles of the Creed, [...]nclude an infinite number of rare mat­ [...]ers, so that a scribe that is knowing in that [...]hich concernes the Kingdome of Hea­ [...]en, may alwaies draw thence new things. The Psalmist who prayed that he might [...]e cleare sighted to discover the wonders of the law, knew that it contained much more then moralities naturally knowne [...]o men. They which treat of the points of religion so lightly, present you with the [...]ascall lambe boyled in water, nay even altogether raw, contrary to Gods ordi­ [...]ance. The ordinary excuse of such Prea­chers, [Page 196] [...] [Page 197] [...] [Page 198]which they put in the eares, and mouth of the common people is this, that they Preach the word of God, and that therefore one ought to content himselfe with their doctrine, though it be triviall, and one ought not to bee troubled with their frequent repetitions, nor disdaine their grosse stile, and other defects which are found in their discourses. VVhere­unto I shall onely say, that tis an abuse of the people to say, that a mans Sermon is the word of God. It is but the interpre­tation thereof; which if it be defective, or confused, or darke, or foolish, or extrava­gant, doth injure more the word of God then it receives authority there-from. This colour they give their ignorance, serveth to foment that of the people, the greater part whereof content themselves with that they know of religion, and even make a scruple to learne more. One of the de­ceipts by which many Preachers are ac­customed to hide this defect is this, to take [...] text of three words, upon which they [Page 199]inlarge themselves in digressions, mixing all the old and new Testament, reducing all divinity into one Sermon, and there is no matter so remote from the subject, which either by hooke or by crooke they force not to their purpose. So that once a valiant expositor of Scripture imployed forty yeares in interpreting the Prophet Esay. The prolixity whereby they affect to appeare as Giants who neede a whole Acre of ground to stretch themselves up­on, is of no great fruict. A succinct, and nervous discourse, nay one sole reason ve­ry pertinent, or one rare, or extraordina­ry conception couched in few words, shall rather convert a soule, or shall grave thereon more lively impressions, then these vast discourses shall doe, more fruictfull in words then matter. VVe have many Sermons of Jesus Christ, and some of his Apostles: But the longest of them may be pronounced in the space of halfe an houre. Finally not to touch on the repeti­tions, wherewith many fill their audito­ryes, we shall find them which will be [Page 200]exact to the dividing of a graine of sand, by so small distinctions, and divisions, that they themselves can scarce discerne them. If in lieu of the vulgar method, which un­der colour of desiring to say all that con­cernes a text, yet teacheth nothing but things common and a thousand times re­peated, if a Preacher could find only three, or foure observations which are rare, and but little knowne, his auditors might say they had learned that which they knew not, And one such Sermon were worth a hundred others: & although the ignorant thinke that this doth much advantage to have a multitude of Ser­mons, at the end whereof they are as knowing as they were at the beginning. Many also have a superstitious opinion touching Preachers, that one ought not to be more sought after, or more willingly heard then an other, because all Preach the word of God, and that it is of the same weight, and same vertue in the mouthes of all. Now tis true that all make profes­sion to carry the same sword of truth, but [Page 201]all doe not mannage it with the same skill, nor with the like force of arme. From whence it comes to passe that it cutteth not equally in all hands, nay in many it is, as a plate of leade. Of a thousand which handle the same passage of Scripture, it is impossible to find two amongst them which are wholly alike in conceptions, in the order and frame of discourse. In so much that representing the same sub­ject, they give it so divers faces, that even they themselves are different in shape. But those which keepe the resemblance there­of nearer the life, are to be preferred be­fore others, which shew but the draughts of it grosly delineated.

CHAP. VI. That the words of Scripture had more Em­phasis in the mouth of Jesus Christ, and his first Disciples, then they have in ours. The reason of this difference.

ITs true that all those to whom Jesus Christ himselfe Preached when he was conversant upon earth were not conver­ted. The most eminent Apostles com­plained that few persons received their Preaching; yet neverthelesse tis certaine that the word of God had greater efficacy in their mouthes, then now it hath in ours. If it converted not all them who heard it, it made it selfe felt by the most hardned, as a burning cautery even within the ve­ry entrailes. But besides, the progresse thereof was altogether different. One one­ly exhortation of St. Peter brought in one day three thousand Jewes to the Church; And by an other Sermon he gained five thousand soules. If at this day wee pro­nounce the same Sermon word by word [Page 203]in an assembly of Jewes, it will not have the same successe. Although wee sound the same discourse, nay the proper ex­presse, and formall words, as Jesus Christ, or some of his Apostles have sometimes, uttered them, they have not such vertue as they had when they themselves pronoun­ced them viva voce. When the Sonne of God speke, there was felt an extraordi­nary working and force that never was upon the lipps of mortall man. The A­postles whom he had animated with his owne vertue, spake also as out of thunder, and as cherubins of glory. The sound of their wings was as the noyse of great wa­ters, and as the voice of God Almighty when he speakes. If we would know from whence proceeds such vertue, it may be some will say it consisted rather in their morals then in their words; And that their supernaturall works which were seene to be done by them were the onely cause that rendred their discourse more efficacious, then that of other men; but it appeares to the contrary, by the testimony of them [Page 204]to whom Jesus Christ spake in the way to Emaus, For although they knew him not, so farre were they short of seeing any mi­racle, their heart burned within them, as hee expounded to them the Scriptures. These reasons may be given hereof; that the Son of God, who knew al the thoughts of his hearers, strucke directly within them; and they could not but be moved, when they heard a voice which surprized their most secret thoughts. That the same spirit which spake in his Disciples, tou­ched with his words that which men thought was closely hid within their hearts: an example in Ananias, and Za­phira, whereunto may be referred that we read in the first to the Corinthes 14.24. and 25. that their breast was ful of flames, and the words which came from them lighted as at a fornace, did burne as live sparks, nay as burning brans. And final­ly, that their tongues were touched imme­diatly with the finger of God, having whol­ly an other force then ours, which are not touched therewith, but at a distance, and by [Page 205]he interposition of many judgements, nay seeble, and light.

CHAP. VII. What men are most hardly saved. Of the vul­gar error which imports that the Pastors manners edifie asmuch as his doctrine.

AN antient father said of his time, that in his opinion there were not many Churchmen, or Pastors that were saved. This may seeme strange. But if we may say there are men for whom it is difficult to be saved, they are those which have the charge of soules. For to save themselves, they ought to save many others. For whom it sufficeth not to have piety, and other vertues which are com­mon to all other Christians. Their is need of knowledge, and eloquence. The want of morall vertues (which alwayes render it more criminall) repugneth not the essence of his office, nor abateth the [Page 206]dignity of the Sacraments, nor the efficacy of the word which he administreth. Ig­norance is the most formall crime of him who ought to instruct others. A good man may be a bad Pastor. The vulgar hold for a maxime, That the good life of a Prea­cher edifieth as much, or more then his doctrine. This error is truely popular, and more foolish then can be imagined. Its true that workes ought to accompany words, and woe to that man who practi­seth not his owne doctrine. But this is impiety to thinke that the actions of a Pa­stor are more considerable, more perfect, or of greater edification then his doctrine which is the rule; which is more essenti­all to his charge, more fruictfull in instru­ction, more necessary to salvation, either the seeing of his example, or the hearing his word? Is the example of a man of greater weight them the Ordinance of God? Is it from the Pastors example that wee receive the faith, or from his Prea­ching? Are his good works the power of God to salvation? Doe they containe the [Page 207]remission of our sins? Shall we be saved by them or by his doctrine? He which finds more efficacy in a mans example then in the word of Jesus Christ is not worthy to be his Disciple.

CHAP. VIII. That it is more profitable for us to be taught by men then by Angels. Why the world va­lues not prophets, but after their death.

MAny could wish they might bee taught by Angels, thinking that their instructions will be more profitable, and their word more efficacious. Where­in they are deceived. For there are divers points whereof the Angels cannot speake with so great feeling, nor with a know­ledge so particular as men. The diseases of the body, and other kinds of the crosse, the burthen of sinne, the terrors of conscience, the horrors of death, the combate of the flesh against the spirit, repentance it self, [Page 208]and regeneration, are things whereof they have no experience, and therefore cannot be touched with such compassion towards sinners, as men who feele the same infir­mities. This is a reason why the sonne of God would take upon him our infirmi­ties, to the end hee might have the more compassion, and speake with greater effi­cacy; furthermore that Angell which ap­peared to Cornelius the Centurion, would not undertake to instruct him, but sent him for this purpose to a sinfull mortall man. This is the custome of the world, and examples thereof are frequent in all ages, to undervalue, or even persecute Pro­phets while they live, and to adore them after death. The reason is, that the eye of the flesh seeth in them the same visage as in other men, the same naturall infirmi­ties, and a contemptible appearance; es­pecially if he be in his owne country, or a­midst his familiars. Saul asked Samuel, whether he was a man of God, not know­ing that he was so, because he saw nothing extraordinary in his person. The bald [Page 209]head of Elishai served as an object of moc­kery to the little children. Many that loo­ked on St. Paul as absent, said that his pre­sence had not so much force as his wri­tings. On the other side, the most emi­nent servants of God, are they against whom Satan hath prepared most ambu­shes. The liberty of their censures ren­ders them odious. He that reverenced ye­sterday Iohn the Baptist, willingly procu­red his imprisonment, or death; but after that God had taken them into his rest, and that there was nothing remaining but the sound of their voice, which seemeth to eccho still in their graves, the world re­gretts at what it hath lost, and endeavours to expiate its ingratitude with excessive honours. Chrysostome was accused of adultery, condemned, chased out of his Church, and confined in banishment, where finally hee dyed. The children of them which had driven him away fell downe on their knees before the dead bo­dy, and desired pardon of it for their pa­rents. Such also have builded rich tombs [Page 210]in memory of the just, who had persecuted them in their lives. Great were the advan­tages of them who were conversant with the sonne of God, who might heare him speaking with open mouth, propose unto him the most difficult doubts, and questi­ons, and learne from his mouth an infinite number of sublime, and unheard-of do­ctrines. But they payd him with outrages; and many honour him at this day, who would have helped to have crucified him, if they had bin in his time.

CHAP. IX. The want of particular instructions.

ALL the instruction which is sought for at this day from the mouth of Preachers, is reduced to Sermons. The most excellent amongst them, out of the pul­pit, is no more then a private man in the judgement of the vulgar. The common people believe that publique instructions [Page 211]are sufficient for them; and as for the rest every Christian may order his actions ac­cording as they conform to them. There is none so sottishly ignorant who doth not think himselfe capable to direct his owne conscience. Notwithstanding mans life is full of occurrents, wherein the wisest are subject to deceive themselves; and the most conscientious, by trusting over much to their owne judgement, commit notable faults in the conduct of their affairs, of houshold government, or trading, of judi­cature, of publique policy, and other voca­tions. Witnesse Davids heedlesnesse, in causing the Arke to bee carryed upon his owne Chariot. Moreover publique in­structions cannot expresse so many cir­cumstances which often change the qua­lity of actions. And which is more, not onely the points which lye in practise, but also those which concern meerely beliefe, being composed in publique, frame not al­wayes in the mind of the hearers so exact an impression, as particular instruction; auricular confession, if it had not passed [Page 212]into superstition, was an exercise of great profit.

CHAP. X. Of books of religion, and of the time imploy­ed in them to the prejudice of Scripture. Of the multitude, vanity, kinds and re­formation of them.

AMongst the abuses which keepe up the ignorance of the vulgar, wee ac­compt also the reading of so many religi­ous books, whereunto the common peo­ple give their time, and thoughts, as to an exercise of great edification, although the books of a good divine containe in sub­stance the same matters which are in Scripture. Whosoever shall read in Ori­gen, or Nazianzene, the sacrifice of Abra­ham curiously painted out with all its cir­cumstances, with a representation as pa­theticke as Rhetoricke can furnish it with, shal never be so lively touched there­with [Page 213]as by the simple recitall of Moyses. A paraphrase of the new Testament, is but a dead Letter, in comparison of the viva­city of the Text. All this is said without derogating from the merit of so many learned pens, ancient and moderne, which have travelled to set us at ease. Their works have converted many souls; the writing of a man powerfull in spirit, preach, as well as his voice. But this eulo­gie appertains not to all them who un­dertake to write; And all the authors, e­ven those which are worth the reading, are not for the vulgar. Besides the books which may serve to instruct the common people, are made hurtfull by their quanti­ty. The number is become so exorbitant, and still multiplyed daily in such abun­dance, that the greater part of Christians imploye ten times as much time in this reading, as in that of the Bible. That fa­mous Doctor Luther had in hatred his own books, and wished that they were buried, for feare the readers should spend that time in them they ought in the Scripture. [Page 214]I am not of their opinion who regret the losse of so many books of the ancient fa­thers, and other writings which time hath caused to vanish. On the contrary, I think that this losse is a great gaine to us, and a discharge of many unprofitable burthens. The naturall history dictated by Solomon, and divers other writings mentioned in Scripture it selfe, were never lost without the particular providence of God, which would not that his Church should bee o­vercharged with so many volumes. Of all the Apostles there are but six whose writings have bin preserved; and yet it is certaine that the other Apostles were no lesse carefull to write to their flocks: Nay it is credible that those whose Epistles we have writ, many others, which the wis­dome of God hath suppressed. Jesus Christ himselfe, writ not, nor would that all his miracles should be comprized in the history, lest their prolixity should ex­ceede the measure of our life, and the ca­pacity of our memory.

The reading the fathers is not a taske of [Page 215]the vulgar. To understand them, you must know the history of their times. There occur in this field an infinite number of particulars, and matters which serve for no use at this day, and even many which are full of thornes, which the common peo­ple cannot handle without pricking them­selves to the blood. If the fruicts which are found scattered in this vast extension of the fathers were collected a part, and hea­ped together in one volume, this abridge­ment would be of great profit. But we are to speake of moderne Writers, the mul­titude whereof is prodigious.

Many books are reputed learned, which are more filld with word then matter. If from all the books in divinity which goe up and downe the world, there be taken a­way the repetitions, the amplifications, the superfluous allegations, and a million of intire volumes great and small which declare nothing, but what so many others have said before, the residue will be very few. One may say of the greatest part of them, that whosoever hath read one, hath [Page 216]read them all. There are alwayes the same conceptions, the same reasons; saving that the words are different. That which one calls dirt, the other nameth dung. Where they differ onely in the order, transposing what others have said, and disguising it with other transisions, conjunctions, or with some pleasing point. All this with a new title makes men think that this booke is altogether new. The world is full of writers, and there is not a pedant which will not be one. For so that a man fill up much paper, this is enough to get a great reputation. I know one that to attaine to this, used the following method, which is common to him with many others. To make a treatise, of controversie, or com­mentary (which is at this day as a bridge for asses) he had upon the table five or sixe divers authors, tooke one line from one, and another from an other, and beating all together, then adding thereto some He­brew word transcribed out of the Dictio­nary, and a long thrid of passages out of the fathers, made a composition, upon [Page 217]which he wrote his name; And the ig­norant said behold the Commentaryes of N. upon the Psalmes, or upon some of the smaller Prophets. It were a great good for the publique that none should write, but he that had very rare conceptions, or so little common that they might be held for new. One onely extraordinary obser­vation comprehended in ten or twelve lines, is more worth then all the great tomes out of which nothing that is new can be learned.

All the books that can be written in divi­nity, are either doctrinall, or morall, or historicall, or of prophecie, or of contro­versie, or mixed and composed of all these together, or of many of them. The forme whereof is divers; Commentaryes, common places, meditations, formes of prayer, ho­milyes, discourses of vertues, and vices, and the like particular treatise. As for controversies I have thereof said my opini­on. Also for commentaryes, two or three for the most part suffise, taken from a­mongst the rest, who for the most part [Page 218]have more of Grammar then divinity, and sound of nothing but repetitions. The same choice is necessary amongst authors which handle all Religion heaped together in a body. Amongst so many bookes of meditations, there are scarce two which containe any rarity. There are seene ma­ny words set out to say that which the world knoweth already well enough. There is likewise a great multitude of Sermons which run from hand to hand. The vulgar often admire Preachers, who putting what they say in writing, you shall find that they have said nothing ex­traordinary. We have seene Homilies dictated by great personages, in whom be­side the wide, and rampant style, you meete with even childish discourses; but the world will be deceived. The expositi­ons upon the decalogue, the Creed, and Lords Prayer, are the subject of infinite treatyes wherein you shall scarcely find a­ny thing, but repetitions from some o­ther, and matters very common. As for formes of prayer fitted to particulars, [Page 219]although their ayme be rather to frame a Christians practise in this exercise, then to give him instruction, if it appertaines not to all to give their conceptions for rules, and prescribe the forme, and words an other ought to use in speaking to God. But furthermore, they which spend all their time in this kind of reading, shall a­bide alwaies in an ignorant devotion.

This would be an inestimable good, if instead of so many volumes which steale away the greatest part of our life, we had a collection of the rarest secrets in Reli­gion, separated from all vulgar matters, and freed from all these masses of words. Such a worke would teach us more in one day, then so many others could doe in an age. I shall willingly subscribe to their advise who have said that this would bee the richest piece that hath bin put out since the Apostles time. Its true that those have not observed the true field from whence these matters must be taken, but it is easie to be found.

CHAP. XI. Great knowledge lieth not in the quantity of matters, but in their quality. The title of great divines given fasly to many.

BY the common voice, that man is held for a great divine, who knowes the languages necessary to this profession; who understands Philosophie, who hath read the fathers, and can relate what they thought upon every point of religion; who is versed in Ecclesiasticall History; who is ready in controversies, in schoole di­stinctions and subtilities, besides the exact knowledge of common places which are in use, bordured with texts of Scripture, and stuft with other allegations. But all these qualities together cannot make a great Divine but in reputation. This is truly a great advantage to heare the Pro­phets, and God himselfe in the same lan­guage wherein they spake. 'Tis certaine that the Scripture is pure, and more em­phaticke [Page 221]in its originall tongues, then in any translation. But the onely knowledge of tongues supplyes but a Grammaticall understanding, wherein many Jewes and Greeks may excel, without deserving the title of Divines. Good store of Philoso­phie sufficeth not; though a good Divine ought to be a good Philosopher. To know what Tertull. said, or what was St. Austins opinion, is not of the very essence of Di­vinity; so much doth it come short of be­ing the higest degree thereof. Many that lived before all these fathers were in the world, ceased not to be as great Divines as they which have employed at this day thir­ty yeares in this reading of the fathers. The same is of History. Before the subject thereof was in the world, Divinity was compleate. A man endowed with memo­ry, who can tell what beresies have reig­ned, what orders were made in such coun­cels, what disputes or diversities have arose in Church Policie, &c. may bee held knowing in History; But this is follie to hold him in this respect, for an eminent [Page 222]Divine. The knowledge of controver­sies, is accidental, and embraceth not all the dimensions of Religion. The knowledge of the most subtile points of Divinity re­duced to the forme of art, a promptuary of ordinary passages, and arguments upon all kinds of subjects, are not sufficient neither to give us a great Divine. The idea there­of belongs to another discourse; whence we may learne That extraordinary know­ledge consisteth not so much in the mul­titude of matters, as in the rarity of them.

I will now conclude this treatise of Po­pular Errors, that I may passe to a higher subject, and assay after this offering of goates haire, to present you with scarlet for the ornament of the Sanctuary. A­men.

FINIS.

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