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 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 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 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.

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, 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 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 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 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.

THeſe naturall qualities oft-times deceive the cleareſt ſights: the moderation which you ſee in many, proceeds rather from the heavineſſe of their flegme, 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 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 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 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 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 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 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.

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 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 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 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, 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 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 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.

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 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 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. 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.

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 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 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.

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 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, 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.

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 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 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 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, 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 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, 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.

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. 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, 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.

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 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 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 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.

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. 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 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.

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 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.

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 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 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.

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 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.

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 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 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 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.

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 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 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 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 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 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 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 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 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.

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 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. 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 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.

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 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 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 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.

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 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 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 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.

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 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 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.

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.

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 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 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 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.

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

GOd would that our knowledge ſhould be diſcurſive in part; and that this faculty of the ſoule, which paſſeth 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 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 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 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.

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 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 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.