A collection of the works of that holy man and profound divine, Thomas Iackson ... containing his comments upon the Apostles Creed, &c. : with the life of the author and an index annexed.

A Collection of Dr. Jackſons WORKS

A COLLECTION OF THE WORKS OF THAT Holy Man and Profound Divine Thomas Iackſon, D. D Late Preſident of CORPUS CHRISTI Colledge In OXFORD. Containing His COMMENTS Upon the APOSTLES CREED, &c. Firſt Volume. With the Life of the Author, and an Index annexed.

LONDON, Printed by R. Norton for Timothy Garthwait at the little North-Door of S. Pauls Church. 1653.

To the Chriſtian Reader, more deſignedly, to the Younger ſort of Students in Divinity, and Academicall men. Grace, Mercy, &c. With this Account of the Deſigne.

IT is a part of Ingenuity to acknowledge the Parties by whom a man hath benefited. See his Meditations in Engliſh, & in Greek and Latin, put out by learned M. Caſaubon. M. Aurel. Antoninus mentions with a Gratefull and particular Memoration, ſome ſingle Principles of Morality, which He received from Such, and Such, the prudent Inſtructors of his Youth.

It is a piece of Charity to ſhew unto others thoſe Mines that have enriched our ſelves: or the Fountains out of which we have drunk, Cleanſing, quenching, and healing Waters.

We do not well to Conceal from thoſe in the City (though they have ſhut us out as unclean) the great good we have diſcovered during our excluſion. (Thus much in effect) ſaid the Samaritan Lepers, 2 King. 7. 9.

O that my Lord was acquainted with the Prophet in Iſrael (ſaid Naamans little captive Maid) He would cure my Maſters Leproſie, 2 King. 5.

Come ſee a Man that told me all that ever I did, ſaid the Samaritan woman to her neighbours, Joh. 4. 29.

If I miſtake not, I ſhall in ſome acceptable meaſure at once performe (at leaſt reſemble) all the forementioned Offices, when I have in ſhort told the Chriſtian, more ſignally the Learned, or Reader willing to learn, Thus much: That, What acquired skill I have in Theologie, what underſtanding I have got in Holy Scripture, (under God) I owe it all to this Authour. Hic vir, Hic eſt. This is the Man I acknowledge to have been my Maſter, and Myſtagogus in Divinis. From him I learned how to uſe my ſmall Stock of Humane learning in the purſuit of Divine. By him was my ſoul convinced of the Truth of Scriptures, and ſtored with Arguments to perſwade others, that at leaſt, it was worth their Labour to Try whether practiſe of Scripture Rules would not produce ſubmiſsion to the Authority of Scripture. I did not know what a Monſter that Idol Infallibility was, till I ſaw it drawn out by his Pencill. I had ſwallowed, and as I thought concocted, the common Definition of Faith, by a Full particular Aſſurance. But when I read this Authour, I perceived that Plerophorie was the golden Fruit that grew on the Topbranch, Faith is an Aſſent to the Truth or Goodneſſe of what God Revealeth in his Word, be it Hiſtory, Myſtery, Precept, Promiſe, or Threat. not the Firſt ſeed, no not the ſpreading Root, of that Tree of Life, by feeding on which the juſt doth live, and that, true Fiducia can grow no faſter then, but ſhoots up juſt parallel with Fidelitas; I mean, that true Confidence towards God, is adaequate to ſincere and conſcientious Obedience.

Before I had Read this Authour, I meaſured Hypocriſie by the groſſe and vulgar Standard: Thinking the Hypocrite had been one that had deceived men like himſelf, but in this Author I found him to be a Man that had attained the Magiſterium Satanae, even the Art of deluding his own Soul, with unſound, but high perſwaſions of Sanctity: and that, not by the Cubeia, or Cogging of unrighteouſneſſe, but by vertue of ſome One (or more) excellent Quality, wherein he out-ſtrips the very Saints of God.

From Him I learned many inſtances and exemplifications of that Holy, but heavie Doom, of our Judge, and Saviour, Luke 16. 15. The things which are in high eſteem with men, are abomination in the ſight of God. And that, the Common Receipts (if not the Notions) of the World touching Good and Evil, are as diſtorted, and monſtrous, as if a man ſhould define an Humble meek man, by Cowardiſe: or a Prudent Chriſtian, to be One, That had conquered his Conſcience.

To end this Firſt Stage of the Preface; I muſt profeſſe that I have not onely reaped from this Authors ſowen fields, an Harveſt of knowledge, but ſome weighty ſheaves of conſolation too: He hath ſo convincingly (above others) proved out of Moſes, the Prophets, and the Pſalms, and the Jews alſo; That our Bleſſed Lord Jeſus is the Chriſt, That my ſoul Reſts upon it as upon a Baſis, or Centre immoveable; And I am perſwaded, were his Works tranſlated into Latin, the Chriſtian world, (of what Diviſion ſoever, that keeps the foundation) would confeſſe it ſelf Confirmed by him, and a Debtor to him.

And now having this opinion rooted in my heart, I hope the Reader will approve, at leaſt pardon; if I pronounce this Authour, The Divine, of his Rank, and Age: and if in token of my private thankfulneſs for good received from him, I breath out, firſt towards Heaven, Benedic Anima mea Domino, &c. Pſal. 103. and then towards men on earth, tokens of good will, and wiſhes.

Ovid. Met. 4. l.—qui Te genuere Beati. Et mater Foelix & fortunata profecto Siqua Tibi ſoror eſt, & quae dedit ubera Nutrix.

Happy were the Parents that had ſuch a Son of underſtanding. Bleſſed was the womb that bore him, and the paps that gave him ſuck. Bleſſed was that Alma mater, that had ſuch a name writ in her matricula, (in whoſe bleſsing her other ſiſter was bleſſed alſo) and that Phrontiſterion, who had him firſt a nurſling childe, and then a nurſing father of her children. Bleſſed were the Places where theſe Apoſtolical Feet of Beauty trod, when he went abroad Evangelizans pacem, Evangelizans Bona. And bleſſed be the memory of that man, whoſe hand (like the hand in the Margin) pointed out firſt unto me this Author. His name is ſweet, and his Bones N. F. ſhall one day flouriſh out of their Duſt.

If Others at the firſt view, (Nay after ſome Readings and Reviews) of this Author come not up to my Rate, or eſteem of Him, I have their Excuſe as ready in my Pen, as mine own Blame is freſh in my memory. For when a Fatherly friend of mine (Mr. F. of happy Memory, thinking my younger yeers had need of ſuch an Inſtructor) commended this Author unto my Reading; for ſome good time after, I wiſhed he had lent me his underſtanding together with this Book: Yet with conſtant and frequent Reading, I firſt began to like, at laſt I maſtered, and made mine own, ſo much of him as enabled me to improve, and impart his Sence to others: I often took his matter, and preparing it to their Capacity, preached it in popular Auditories. I ſhame not to tell this, becauſe I know my Title to it was juſt by Donation, not by Plagium. The Author intended it for this purpoſe: His very deſigne being to afford helps to younger Students; to the Abler, Hints and provocations for ſearches into the leſſe beaten but more profitable paths, the abſtruſer but Richer veins of Theologie.

It is to be expected that two Objections will militare againſt the Labours of this great Authour, and either break the Arms, (weaken the hands at leaſt) or Dazel, if not darken, the Eyes of the Induſtrious Reader. The One is, That his Stile is obſcure. The Other, That his Doctrine is Arminian. The ſecond part of this Preface will endeavour (with humility and Reaſon) to ſatisfie them. And to the former of theſe I anſwer; His Stile is Full and deep, which makes the Purity of it ſeem a kind of Blackneſſe, or darkneſſe; and though it abound in ſubſtantiall adjectives, yet it is more ſhort then other Authours, in Relatives, in Eeking and helping particles, becauſe he writ to Schollers. His ſtream Runs full, but alwayes in it own Channel, and within the Banks; if any will yet ſay it overflows, He muſt give me leave to tell him, It then inriches the Ground. His Pen drops Principles, as frequent as ordinary mens do ſence. His matter is rare; His Notions, uncouth parcels of Truth, digged 〈◊〉 profundo, and ſo at firſt Aſpect look like ſtrangers to the Ordinary Intellect, but with Patience and Uſance will ceaſe to be ſo. And the Reader ſhall aſſuredly find this moſt certain token of true Worth in Him, that the more he is acquainted with, the better he ſhall like Him. The probability of this proof I gather from one of thoſe Reſponſa prudentum, which long ſince I read in Plutarch. A profeſſed Orator had made a ſpeech for One, who upon the firſt reading, went about the conning of it with much cheerfulneſſe and contentment; but after 2 or 3 dayes familiarity and Repetition, had begot a Faſtidium, he came to the Orator and told him; Sir at the firſt or ſecond reading, I liked this Oration very well, but now, I am quite of another mind, to ſay the truth, I loath it heartily; Well ſayes the Orator, how oft mean you to ſpeak this Oration to the People, any more then Once? No, ſaid he, But once onely. Go your way then, They will like it as well as you did at firſt Time, I warrant you. But Reader, if thou wilt believe above twenty yeers Experience or Converſation with this Author, Thou wilt find at every return, new matter both of Obſervation and delight in Him.

Now for the ſecond Objection. It will be found a meer Noiſe; The phanſie of a prejudicate mind. The Reader muſt in juſtice Examine the particulars, before he paſſe his judgement, and then in wiſdom, not ſuffer himſelf to be deprived of a rich Treaſure, upon poor Pretences. It would fret a ſon of Valour, to find himſelf Robbed by a weakling and a Coward, that had firſt poſſeſſed his phanſie that ſome Viſors (ſupported with ſtakes in the Twilight) were ſtout Fellows ready to come in, if he did not deliver his Gold.

2 I may with modeſty averre, That there is not one word in this Volume, that (to my thinking) can poſſibly be ſo forced, or wreſted by the diſſenting, as to take offence thereby.

3 I find him through the whole Body of his Writings moſt Religiouſly Carefull to give unto God the Things that be Gods, even the glory of his Grace, his moſt Gratuitous Grace in Chriſt preventing, exciting, furthering, and making to perſevere in all works or courſes of Chriſtianity, and that ſo requiſite and intrinſecall to every holy Action, that all our ſufficiency is from it. By the Grace of God we are what we are, and do what we do. And ſurely had the great Goodneſſe of the Lord been Taught and tendered, in ſuch manner as this Author ſets it forth, This Age had felt it ſelf better Thriven in Chriſtianity, and in the power of godlineſſe, then it now is. Sin had not ſo abounded, but Grace had ſuperabounded, and reigned through righteouſneſſe unto eternall life by Jeſus Chriſt our Lord.

4 Nor can any man (think I) produce one paſſage, that intimates, much leſſe inferrs any inordinate prelation of The ſtrength of Nature, He making the chief uſe of that poor Remnat of Free-will left in us ſons of Adam, to conſiſt not in meriting or preparing, but, in our not being ſo untoward patients as we might poſſibly be, in not doing that evil which is in Our power to do.

5 Nor will any man ſpeak evil of Him, but he that himſelf narrows the Grace of our Lord Jeſus Chriſt, and engroſſes that plenteous ranſome he paid for all the ſons of Adam to ſome ſmall number of ſuch he conceits himſelf to be.

Finally, if the worſt be Given, that this Objection pretends to, The offence will be much aſſwaged, if the ordinary Reader do but know, That the Lutheran, i. e. A conſiderable part of the Reformed Church is of that opinion, and that the other name is uſed moſtly to inflame the Odium.

In ſumme, This Man of God knew he might not Strive, nor multiply queſtions to gender ſtrife: therefore he demands but two poſtulata of the diſſenting man. 1 That God hath a True freedom in doing good. 2 That man hath a True freedom in doing evil. From him that agrees with him in theſe two, he wil not diſſent in other points. Epiſt. before the Attributes.

But from ſuch as teach, That all events are ſo irreſiſtibly decreed by God, that none can fall out otherwiſe then they do. Or, That nothing can be amended that is amiſſe; He juſtly differs. For, beſides that the Tenets be See Busbequius Epiſt. 4. Turkiſh, being preſſed they yield a morbid bitter juice, and put out a Forked ſting. Their Conſequent being, that either, There is no morall evil under the Sun; or, That the Fountain of Godneſſe (who is Ultor & intentator malorum) his will is the cauſe of ſuch evil.

I beſeech the Readers Pardon, that I come but now to the laſt part (the moſt proper Buſineſs) of the Preface, to give account of the Deſigne, diſpatched, and, cum Bono Deo, intended.

This Great Author, having framed to himſelf an Idaea of that compleat Body of Divinity which he intended; for his own more Regular proceeding, and our better underſtanding, did direct all his lines in the whole Peripherie of his ſtudies, unto the Heads conteined in the Creed, as unto their naturall Centre. He publiſhed in his Life time Nine Books of Comments upon the Creed. Viz.

Theſe Three now Reprinted. 4 Juſtifying Faith. 5 A Treatiſe of Unbelief. 6 Of Gods Eſſence and Attributes. 7 Of, The knowledge of Chriſt. 8 The Humiliation of Chriſt. 9 The Conſecration of Chriſt. Together with ſome other Treatiſes and Sermons, Appendices to the former, which indent with, and like Tallies, owne the Treatiſes to which they Relate, very appoſitely. viz. A Treatiſe of the Holy Catholick Church, which is part of the twelfth Book of Comments intended. Chriſts Anſwer to Saint Iohns Diſciples. Diverſe Sermons preached before the King. Two Sermons. Bethlehem and Nazareth. And, The Woman a True Comfort to Man.

He left unpubliſhed, according to the Account following. The tenth Book of Comments, Ready for the Preſſe: Conteining the Manner how ſin found Entrance into the World. Of the nature of ſin. Of our firſt ſervitude to it. Of that poor Remnant of Free-will left in the ſons of Adam, with direction to uſe it aright. And how we are ſet Free by the Son of God. The eleventh Book in Adverſarijs. Conteining a Treatiſe upon the Articles of Chriſts comming to judgement, The Reſurrection of the dead, and Life everlaſting. The twelfth of the Catholick Church, part whereof is Printed and mentioned above. Beſides a great number of Treatiſes and Sermons, reſpective Appendices to the Books aforeſaid: So many, as would fill a Page with a Particular Catalogue. For the Publiſhing whereof in due Time, and manner, and ſuiting with this Volume, The Worthy perſons, whom the Author made Superviſors of his Will, will be conſcientious and Prudent Accountants to the Church of Chriſt, And ſome others, Pious and Learned men of that Univerſity, Chearfull Aſſiſtants thereto.

But here, if the Reader be of my Temper, Secretum peto. I muſt lead him aſide a little to Condole the loſſe (the Great loſs) of one moſt Conſiderable piece, Finiſhed and (Alas for the Day!) loſt ſome yeers ago. It was, The Treatiſe of Prodigies, or, Divine Forewarnings, betokening Blood. I am bold to ſay: Reader, Write this a Prodigie. And to render it the more Prodigious, take notice, that it was loſt in the Authors Life Time; as his ingenious Amanuenſis (Mr. B.) told me, inquiring after it above 9 yeers ago. What ſhall be ſaid or thought of This? Surely, The World was not worthy of ſuch a Bleſsing! It ſentenced it ſelf unworthy thereof, by the ſtupid totall neglect of what he Preached at Court, and Printed at Oxon: in the Yeer 1637. about The Signes of the Times, a Subject neer of Kin to that Treatiſe.

The longing impatient deſire of Retreiving this Treatiſe, makes me not bluſh to transform this Preface into a kind of Proclamation: 〈 in non-Latin alphabet 〉 , or rather into a moſt humble and earneſt Supplication, unto the Perſon that hath this Treatiſe in keeping, (if yet it be kept from the Malice of the Deſtroyer) That he will pleaſe to bring it in unto the Stationer, for whom this Book is Printed, upon aſſurance to receive it again; or for it, twelve or twenty Copies, (or a ſum of Money Aequivalent) if it be Printed: For it is the deſire and deſigne of more, and more able men, then my ſelf, to Collect and Publiſh This Authors Works as Compleat as poſsibly may be.

The Earneſt whereof is Given in this Firſt Volume; with this further Account. The Quarto Impreſsion was ſcarce and dear, and ill Printed. The weighty and many Quotations of Authors ſo exceeding falſly figured, (and disfigured too) that it coſt ſo much Time and great Turning, ſometimes to finde out One ſingle place, as none can believe, that hath not tried the like: nor could all the Authors be found in London. This the Famous Library of Oxon: and the chearfull Candor of a learned Friend there ſupplied.

I am hopefull that the Authors Sence is not altered in the leaſt meaſure, (for the leaſt ſin in that kind is ſacriledge.) I am ſure, I was ſo ſcrupulouſly carefull of changing, as that I have omitted what I thought neceſſary correction. For example, in the Epiſtle to the Reader, line 12. I think, I ought to have changed the word Conſcience, into Conſcious, or, leſſe conſcience, into more conſcientious; unleſſe you will ſay, Conſcience there ſignifies Guilt. So Page the 12. Line 3. after And yet—Theſe two words, They perſecuted, ſhould be inſerted, as I conjecture; unleſſe the compariſon betwixt the Roman and Turkiſh Emperours Subjects make them needleſſe. So in the 250 page in the Margin, ſurely it ought to have been R. P. but it was R. B. in the old Copie, and in the ſearch of Parſons Reſolutions, not finding abſolute evidence that he was the party meant, I let R. B. ſtand.

Yet have I added now and then, a Citation or Note in the Margin. As where the Great Buſineſſe of Charles Martell is Related page 110. I have cited divers Authours, whom the Reader may conſult, for his own better ſatisfaction.

To conclude, There is a ſaying, and men may think, 〈 in non-Latin alphabet 〉 . But, the pecuniary profit be to the Tradeſman. If my heart deceive me not, as divers Nutus Dei did invite the beginning, and many remarkable momenta providentiae did encourage the Progreſſe, (in a Time of greateſt trouble for outward eſtate) ſo the Glory of God Almighty, the Benefit of his Church and Children, the doing of ſome ſmall Thing (in a Time of Caſhierment) that may tend to the diſcharge of a moſt unprofitable ſervants account at the laſt Day, is the gain aimed at. And if our Pr: Brethren (Sons of the ſame Fathers with us) that caſt us out, viewing well the ſecond and third Books, and being here advertiſed, That twenty of thoſe men, whom they have put from the Stations (wherein God had ſet them in the Church of England,) as Factors for the Church of Rome, have contributed each man their Symbolum, to this Impreſsion, will by this be brought to ſee their miſtake; and taking this 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , confeſs themſelves deceived, and unwittingly made Proctors for 〈 in non-Latin alphabet 〉 and tranſported in this particular, became partial, and 〈 in non-Latin alphabet 〉 ; it will be an Acceſsion above expectation.

The Good Lord lay not this ſin to their Charge, but reconcile them to their former ſelves, and be Reconciled both to them and us in Chriſt, and proſper the work both diſpatched and intended to his Glory, and the good of his Church, for our Lord Jeſus's ſake.

The Prayer of the moſt unworthy One of all his ſervants. B. O. 〈 in non-Latin alphabet 〉 . Plutarch 〈 in non-Latin alphabet 〉 , 483.

If I ſhall find favour in the eyes of the Lord, he will bring me again, and ſhew me both the Ark and his Habitation.

But if he ſay, I have no delight in Thee—, Let him do to me as ſeemeth good unto Him. Good is the Word of the Lord.

The Law of the Lord is an undefiled Law, converting the ſoul. The Teſtimony of the Lord is ſure, and giveth wiſdom to the ſimple.

Let the Word of God dwell in you plenteouſly.

Search the Scriptures—Which are able to make thee wiſe unto ſalvation.

In which are ſome things hard to be underſtood, which the unlearned and unſtable wreſt, as they do alſo the Other Scriptures, to their own deſtruction.

Remember them which are the Guides, or have the Rule over you.

The Prieſts lips ſhould keep knowledge: and they ſhould ſeek the law at his mouth.

He that heareth you, heareth me—.

Lo, I am with you alway, even to the End of the World.

THE LIFE and DEATH of the Venerable, Dr. JACKSON, Dean of PETERBROUGH, and Preſident of Corpus-Chriſti Colledge in OXFORD. Written by a late Fellow of the ſame Colledge.

BEing earneſtly deſired by an intimate and Powerful Friend, to deliver ſome Character of that Reverend and Learned Doctor Jackſon, (late Preſident of our Colledge) I might very well excuſe my ſelf from my unworthineſs to undertake ſo weighty a Task. I muſt ſeriouſly confeſs, it was not ſo much the Importunity of that Friend, which prevailed with me, as the Merit of the man which Extracted it, and made me reſolve rather to run any hazard of my own Reputation, then not to pay the Honours due to his Memory. The Reſpect and Intereſt which he gained in the hearts of all men that he converſed with, (and moſt from them that knew him beſt) was too great to be buried in this Grave, or to be extinct with his Perſon. A good Name is compared to a rich and pleaſant Odour, which not only affects the Senſe, whileſt he that wears it, is in preſence, but fils the the houſe, and makes you enquire, who had been there, although the Party be gone out of the Room. For his Birth, He was deſcended from a very worthy Family in the Biſhoprick of Durham, His Life ſeemed to be Conſecrated to Vertue, and the Liberal Arts, from his very child-hood: He had a natural Propenſity to Learning from which no other Recreation or Employment could divert him. He was firſt deſigned (by his Parents) to be a Merchant in Newcaſtle, where many of his near Friends and Alliance lived in great Wealth and Proſperity; but neither could that Temptation lay hold upon him.

Therefore (at the inſtance of a Noble Lord) he was ſent to the Univerſity of Oxford, for which highly eſteemed Favour he returns his ſolemn thanks, in the very Firſt Words, and Entrance of this Book. He was firſt Planted in Queens Colledge, under the Care and Tuition of the Profound D. Crakanthorp, and from thence removed to Corpus Chriſti Colledge, who although he had no notice of the vacancy of the Place, till the day before the Election, yet he Anſwered with ſo much readineſs and applauſe, that he gained the admiration, as well as the Suffrages of the Electors, and was choſen with full Conſent, although they had received Letters of Favour from Great Men for another Scholer. A ſure and Honourable Argument of the incorruptedneſs of that Place, when the peremptory Mandamus of the Pious Founder, Nec prece, nec pretio, (preſented with the Merits of a young man and a Stranger, ſhall prevail more then all other Sollicitations, and Partialities whatſoever. This Reſolution hath been often aſſured unto me from one of the Electors (yet living) M. John Hore of Weſt Hendred, a man of Reverend years and Goodneſs. There was now a welcome neceſsity layd upon him, to preſerve the High Opinion which was conceived of him, which he did in a Studious and Exemplary Life, not ſubject to the uſual intemperances of that Age. Certainly the Divel could not find him idle, nor at leiſure to have the Suggeſtions of Vice whiſpered into his ear. And although many in their youthful times have their Deviations, and Exorbitancies, which afterwards prove Reformed and Excellent men. Yet it pleaſed God to keep him in a conſtant Path of Vertue and Piety.

He had not been long admitted into this place, but that he was made more Precious, and better Eſtimated by all that knew him, by the very danger that they were in ſuddenly to have parted with him: For walking out with others of the Younger company to waſh himſelf, He was in imminent peril of being Drowned. The Depth cloſed him round about, the Weeds were wrapt about his head. He went down to the bottom of the Mountains, the Earth with her bars was about him for ever, yet God brought his ſoul from Corruption, Jonah 2. 5, 6. that (like Moſes from the flags) for the future Good of the Church, and Government of the Colledge where he lived, there might be preſerved the meekeſt man alive, or (like Jonas) there might be a Prophet revived (as afterwards he proved) to forwarn the people of enſuing deſtruction, if peradventure they might Repent, and God might revoke the Judgements pronounced againſt them, and ſpare this great and ſinful Nation. It was a long (and almoſt incredible) ſpace of time wherein he lay under water, and before a Boat could be procured, which was ſent for, rather to take out his Body (before it floated) for a decent Funeral, then out of hopes of recovery of Life. The Boatman diſcerning where he was by the bubling of the water, (the last ſigns of a man Expiring) thruſt down his hook at that very moment, which by happy Providence (at the firſt Eſſay) lighted under his arm, and brought him up into the Boat. All the parts of his Body were ſwollen to a Vaſt proportion, and although by holding his head downward they let forth much water, yet no hopes of Life appeared, therefore they brought him to the Land, and lapped him up in the Gowns of his Fellow-Students, the beſt ſhrowd that Love or Neceſsity could provide. After ſome warmth and former means renewed, they perceived that Life was yet within him, conveyed him to the Colledge, and commended him to the skil of Doctor Channel, an Eminent Phyſitian of the ſame Houſe, where with much Care, Time, and Difficulty, he recovered to the equal joy and wonder of the whole Society. All men concluded him to be reſerved for High and Admirable Purpoſes. His grateful Acknowledgements towards the Fiſherman and his Servants that took him up, knew no limits, being a conſtant Revenue to them whil'ſt he lived. For his thankfulneſs to Almighty God no heart could conceive, nor Tongue expreſs it but his own, often communicating the Miracle of Divine mercy in his deliverance, and reſolving hereafter not to live to himſelf, but to God that raiſeth the dead. Neither did he ſerve God with that which coſt him nothing; I muſt ranck his abundant CHarity, and Riches of his Liberality amongſt the Virtues of his firſt years, as if he would ſtrive with his Friends, Patron, and Benefactors, Utrum illi largiendo, an ipſe diſpergendo vinceret, Whether they ſhould be more bountiful in giving, or he in diſperſing: Or that he was reſolved to pay the Ranſome of his life into Gods Exchequer, which is the Bodies of the Poor. His heart was ſo free & enlarged in this kind, that very often his Alms-deed made him more Rich that received it, then it left him that gave it. His progreſs in the ſtudy of Divinity was ſomething early, becauſe (as he well conſidered) the journey that he intended was very far, yet not without large and good Proviſions for the way. No man made better uſe of Humane knowledge, in ſubſervience to the Eternal Truths of God, produced more Teſtimonies of Heathens to convert themſelves, and make them ſubmit the Rich Preſents of their Wiſe-Men, to the Cradle and Croſs of Chriſt. He was furniſhed with all the Learned Languages, Arts, and Sciences, as the praevious diſpoſitions, or Beautifull Gate which led him to the Temple; but eſpecially Metaphyſicks, as the next in attendance, and most neceſſary Hand-maid to Divinity, which was the Mistreſs where all his thoughts were fixed, being wholly taken up with the Love and admiration of Jeſus Chriſt, and him Crucified. The Reading to younger Scholers, and ſome Employments impoſed by the Founder, were rather Recreations and Aſsiſtances, then divertiſements from that intended Work. The Offices which he undertook (out of Duty, not Deſire) were never the moſt profitable, but the more ingenuous; not ſuch as might fill his Purſe, but encreaſe his knowledge. It was no ſmall acceſsion of Reſpect unto him, (or rather a conſequent of the good Repute which he had already gained) that thoſe two Noble Hoſtages, (M. Edward, and M. Richard Spencers, Sons to the Right Honourable Robert, Lord Spencer, Baron of Wormleighton) were commended to his charge, whom he reſtored fully inſtructed with all good Literature, the glory of Learned and Religious Nobility, and the very Ornaments of the Countrey where they lived; for which faithful diſcharge of his great Truſt, he (and his Memory) were ever in ſingular Veneration with that whole Family, and their Alliances. His Diſcourſe was very Facetious (without offence) when Time, and Place, and Equality of Perſons permitted it. He was Entregens, (as our Neighbours ſpeak it) a man (upon occaſions offered) of Univerſal Converſation. When he was choſen into Office, the Governour of the Colledge was wont to give this Teſtimony of him, That he was a man moſt ſincere in Elections, and that in a Dubious victory of younger wits, it was the ſafeſt experiment for an happy choiſe, to follow the Omen of his Judgement. He read a Lecture of Divinity in the Colledge every Sunday morning, and another day of the week at Pembroke Colledge (then newly erected) by the inſtance of the Maſter, and Fellows there. He was choſen Vice-Preſident for many years together, who by his place was to moderate the Diſputations in Divinity. In all theſe He demeaned himſelf with great depth of Learning, far from that Knowledge which puſſeth up, but accompanied with all gentleneſſe, courteſie, humility, and moderation. From the Colledge, he was preferred to a Living in the Biſhoprick of Durham (in their Donation) and from thence (with conſent from the ſame Colledge obtained, where no requeſt could be denied him) removed to the Vicaridge of New-Caſtle, a very populous Town, furniſhed with multitudes of men, and no ſmall variety of Opinions. It was a difficult task, (and onely worthy of ſo pious an Undertaker) ſo to become All Things to All men, that by all means he might gain ſome. This was the place where he was firſt appointed by his friends to be a Merchant; but he choſe rather to be a Factor for Heaven. One precious ſoul refined, poliſhed, and fitted for his Maſters uſe, preſented by him, was of more value to him, then all other Purchaſes whatſoever. He adorned the doctrine of the Goſpel (which he preached and profeſſed) with a ſutable life and converſation: Manifeſting the ſignes of a true Apoſtle. In all things ſhewing himſelf a Pattern of good-works; In doctrine incorruptneſſe, gravity, ſincerity, ſound ſpeech that cannot be condemned, that they which were of the contrary part might be aſhamed, having no evil thing to ſay of him, Titus 2. 7, 8.

I lately received letters from a Gentleman, who lived there at the ſame time with him, who gave this Teſtimony of him. He was a man very ſtudious, humble, courteous, and charitable. At New-Caſtle (when he went out) what money he had, he uſually gave to the poor, who at length flocked ſo unto him, that his ſervant took care that he had not too much in his pocket. At a certaine time Doctor Henderſon, the Towns Phyſitian, his neighbour and intimate acquaintance, (having made a Purchaſe) ſitting ſad by him, and fetching a ſigh, he demanded what was the reaſon? He ſaid, that he had a payment to make and wanted money: Doctor Jackſon bad him be of good chear, for he would furniſh him; and calling for his ſervant, told him the Phyſitians need, and asked what money he had. The man ſtepping back ſilent, the Doctor bids him ſpeak, at length the man ſaid, Fourty ſhillings; he bad him fetch it, for Maſter Henderſon ſhould have it all: at which Maſter Henderſon turned his ſadneſſe into laughter Doctor Jackſon demanded his reaſon. He ſaid, that he had need of 400. pound, or 500. pound. Doctor Jackſon anſwered, that he thought fourtie ſhillings was a great ſumme, and that he ſhould have it, and more alſo if he had had it. Thus in a place of buſie Trade and Commerce, his minde was intent upon better things, willing to ſpend and to be ſpent for Them, not ſeeking Theirs but Them. After ſome years of his continuance in this Town, he was invited back again to the Univerſity by the death of the Preſident of the ſame Colledge, being choſen in his abſence, at ſo great a diſtance, ſo unexpectedly without any ſuit or petition upon his part, that he knew nothing of the vacancie of the Place, but by the ſame Letters that enformed him that it was conferred upon himſelf. A preferment of ſo good account, that it hath been much deſired, and eagerly ſought after by many eminent men, but never before, went ſo far to be accepted of. Upon his return to Oxford, and admiſsion to his Government, They found no alteration by his long abſence, and more converſe with the world, but that he appeared yet more humble in his elder times; and this not out of coldneſſe and remiſſion of ſpirit, but from a prudent choice and experience of a better way: not without a great Example of Paul the Aged, who when he had Authority to command that which is convenient, (yet for loves ſake) choſe rather to beſeech, Epiſtle to Philemon. He ruled in a moſt obliging manner, the Fellows, Schollers, Servants, Tenants, Nemo ab eo triſtis diſceſsit, no man departed from him with a ſad heart, excepting in this particular, that by ſome miſdemeanour, or willing errour, they had created Trouble, or given any offence unto him. He uſed the Friends as well as the Memorie of his Predeceſſors fairly. He was Preſidens pacificus, a lover and maker of Peace. He ſilenced and compoſed all differences, diſpleaſures, and animoſities by a prudent Impartiality, and the example of his own ſweet diſpoſition. All men taking notice that nothing was more hatefull unto him then Hatred it ſelf, nothing more offenſive to his body, and mind, it was a ſhame and cruelty (as well as preſumption) to afflict his peaceable ſpirit. It is a new and peculiar Art of Diſcipline, but ſucceſſefully practiſed by him, that thoſe under his Authority were kept within Bounds and Order, not ſo much out of fear of the Penalty, as out of love to the Governour. He took notice of that which was good in the worſt men, and made that an occaſion to commend them for the goods ſake; and living himſelf, tanquam nemini ignoſceret, as if he were ſo ſevere, that he could forgive no man, yet he reſerved large Pardons for the imperfections of others. His nature was wholly compoſed of the properties of Charity it ſelf. Charity ſuffereth long, and is kind, &c. Beareth all things, believeth all things, hopeth all things, endureth all things. I can truely avouch this teſtimony concerning him, that living in the ſame Colledge with him, more then twenty years, (partly when he was Fellow, and partly when he returned Preſident) I never heard (to my beſt remembrance) one word of Anger, or diſlike againſt him. I have often reſembled him in my thoughts (with favour of that honourable Perſon, be it ſpoken) to him (whoſe name ſounds very near him) who being placed Dr. Juxon. in the upper part of the World, carried on his Dignity with that Juſtice, Modeſty, Integrity, Fidelity, and other gracious plauſibilities, that in a place of Truſt, he contented thoſe whom he could not ſatisfie, and in a place of Envie procured the Love of them who amulated his greatneſſe, and by his Example ſhewed the preheminence and ſecurity of true Chriſtian Wiſdom, before all the ſleights of humane Policie, that in a buſie time no man was found to accuſe him; So this good Man (in that inferiour Orb which God had placed him) demeaned himſelf with that Chriſtian Innocencie, Candor, Wiſdom, and Modeſty, that malice it ſelf was more wary then to caſt any aſperſions upon him. I ſhall willingly aſſociate Him to thoſe other Worthies his Predeceſſors in the ſame Colledge (all living at the ſame time) To the invaluable Biſhop Jewel, Theologorum quas Orbis Chriſtianus per aliquot annorum centenarios produxit maximo, as grave Biſhop Goodwin hath deſcribed him, the greateſt Divine that for ſome former Centuries of years the Chriſtian World hath produced. To the famous Mr. Hooker, who for his ſolid Writings was ſirnamed, The Judicious, and entitled by the ſame, Theologorum Oxonium. The Oxford of Divines, as One calls Athens, The Greece of Greece it ſelf. To the learned Dr. Reinolds, who managed the Government of the ſame Colledge, with the like care, honour, and integrity, although not with the ſame auſterities.

He willingly admitted (and was much delighted in) the acquaintance and familiarity of hopeful young Divines, not deſpiſing their youth, but accounting them as ſonnes and Brethren, encouraging and adviſing them what Books to read, and with what holy preparations, lending them ſuch Books as they had need of, and hoping withall that (conſidering the brevity of his own life) ſome of them might live to finiſh that work upon the Creed, which he had happily begun unto them. This was one of the ſpecial adviſes and directions which he commended to young men. Hear the Dictates of your own Conſcience: Quod dubitas ne feceris, making this the Comment upon that of Syracides, In all thy matters truſt (or beleeve) thine own ſoul, and bear it not down by impetuous and contradictious luſts, &c. He was as diffuſive of his knowledge, counſel, and advice, as of any other his works of Mercie.

In all the Hiſtories of learned, pious, and devout men, you ſhall ſcarcely meet with one that diſdained the World more generouſly: not out of ignorance of it, as one brought up in Cells and darkneſſe, for he was known and endeared to men of the moſt reſplendent Fortunes; nor out of melancholy diſpoſition, for he was chearfull and content in all eſtates, but out of a due and deliberate ſcorne, knowing the true value, that is, the vanitie of it. As perferments were heaped upon him without his ſuit, or knowledge, ſo there was nothing in his power to give, which he was not ready and willing to part withall, to the deſerving or indigent man. His Vicarage of St. Nicholas Church in New-Caſtle, he gave to Mr. Alvye of Trinity Colledge, upon no other relation, but out of the good opinion which he conceived of his merits. The Vicarage of Witny neer Oxford, after he had been at much pains, travail, and expence to clear the Title of the Rectory to all ſucceeding Miniſters, when he had made it a Portion ſitting either to give, or keep, he freely beſtowed it upon the worthy Mr. Thomas White, then Proctor of the Univerſity, late Chaplain to the Colledge, and now Incumbent upon the Rectory. A Colledge Leaſe, of a place called Lye in Glouceſterſhire preſented to him as a gratuity by the Fellows, he made over to a Third, (late Fellow there) meerly upon a plea of Poverty. And whereas they that firſt offered it unto him were unwilling that he ſhould relinquiſh it, and held out for a long time in a dutifull oppoſition, He uſed all his power, friendſhip, and importunity with them, till at length he prevailed to ſurrender it. Many of his neceſſary friends, and attendance have profeſſed that they made ſeverall journeys, and employed all powerfull mediation with the Biſhop, that he might not be ſuffered to reſigne his Prebendſhip of Wincheſter to a Fourth; and upon knowledge that by their contrivance, he was diſappointed of his reſolution herein, he was much offended that the Manus mortua, or Law of Mortmain ſhould be impoſed upon him, whereby in former dayes they reſtrained the liberality of devout men toward the Colledges, and the Clergie. But this was interpreted as a diſcurteſie and diſ-ſervice unto him, who knew that it was a more Bleſſed thing to give then to receive. But that which remained unto him, was diſperſed unto the Poor, to whom he was a faithfull diſpenſer in all places of his abode, diſtributing unto them with a free heart, a bountifull hand, a comfortable ſpeech, and a cheerfull eye. How diſreſpectfull was he of Mammon, the God of this world, the golden Image which Kings and Potentates have ſet up? before whom the Trumpets play for Warre and ſlaughter, and Nations and Languages fall down and worſhip, beſides all other kinde of Muſick for jollity and delight, to drown (if it were poſsible) the noiſe of Bloud, which is moſt audible, and cries lowdeſt in the ears of the Almighty. How eaſily could he caſt that away, for which others throw away their lives and ſalvation, running headlong into the place of eternall skreekings, weeping, and gnaſhing of teeth. If it were not for this ſpirit of Covetouſneſſe, all the World would be at quiet. Certainly (although the nature of man be an apt ſoil for ſin to flouriſh in, yet) if the Love of money be the root of all evil, it could not grow up in him, becauſe it had no Root: and if it be ſo hard for a rich man to enter into the Kingdom of God, and the narrow gate which leads unto Life, then he that ſtooped ſo low by humbleneſſe of minde, and emptied himſelf ſo neerly by mercifulneſſe unto the Poor, muſt needs finde an eaſier paſſage: Doubtleſſe, they that ſay and do theſe Things, ſhew plainly that they ſeek another Countrey, that is, an heavenly, for if they had been mindfull of This, they might have taken opportunity to have uſed it more advantageouſly.

His Devotions towards God were aſsiduous and exemplarie, both in publick and private. He was a diligent frequenter of the publick Service in the Chappel, very early in the Morning, and at Evening, except ſome urgent occaſions of Infirmity did excuſe him. His private Conferences with God by Prayer and Meditation were never omitted, upon any occaſion whatſoever. When he went the yearly progreſſe to view the Colledge Lands, and came into the Tenants Houſe, it was his conſtant cuſtome (before any other buſineſſe, diſcourſe, or care of Himſelf, were he never ſo wet or weary) to call for a retiring room to pour out his ſoul unto God, who led him ſafely in his journey. And this he did not out of any ſpecious pretence of Holineſs, to devour a Widows Houſe with more facility, Rack their Rents, or Enhance their Fines, for excepting the conſtant Revenue to the Founder (to whom he was a strict accountant) no man ever did more for them, or leſs for himſelf. For thirty years together he uſed this following Anthem, and Collect (commanded by the Pious Founder) in Honour and Confeſsion of the Holy and Undivided Trinity. Salva nos, Libera nos, Vivifica nos, O Beata Trinitas, &c. Save us, Deliver us, Quicken us, O Bleſſed Trinity. Let us praiſe God the Father, and the Son, with the Holy Spirit, let us praiſe and Super-exalt his Name for ever. Almighty and everlaſting God, which haſt given unto us, thy ſervants, Grace by the Confeſſion of a true Faith, to acknowledge the Glory of the Eternal Trinity, and in the Power of the Divine Majeſty to Worſhip the Unity: We beſeech thee that through the ſtedfaſtneſs of this Faith, we may evermore be defended from all Adverſitie, which liveſt and raigneſt, &c.

This he did perform, not onely as a Sacred Injunction of the Founder (upon him and all the Society) but he received a great Delight in the performance of it. No man ever wrote more highly of the Attributes of God then he, and yet he profeſſes that he alwaies took more comfort in admiring, then in diſputing, and in praying to, and acknowledgeing the Majeſty and Glory of the Bleſſed Trinite, then by too curiouſly prying into the Myſterie. He Compoſed a Book of Private Devotions, which ſome judicious men (having peruſed the ſame) much Extolled and Admired, as being repleniſhed with Holy Raptures, and Divine Meditations, which (if it be not already annexed to this Book) I hope the Reader will ſhortly enjoy in a Portable Volume by it ſelf.

Thus have many other Famous Scholars and Polemical men (in their Elder times) betaken themſelves to Catechizing, and Devotion, as Pareus, Biſhop Andrews, Biſhop Uſher, and Bellarmin himſelf ſeems to prefer his Book De Aſcenſione Mentis ad Deum, Of the Aſcenſion of the Soul to God, before any other part of his Works. Books (ſaies he) are not to be estimated, Ex multitudine foliorum, ſed ex fructibus, By the multitude of the Leaves, but the Fruit. My other Books I read onely upon neceſsity, but this I have willingly read over three or four times, and reſolve to read it more often; whether it be (ſaies he) that the Love towards it be greater then the Merit, becauſe (like another Benjamin) it was the Son of mine old age.

He ſeemed to be very Prophetical of the Enſuing times of trouble, as may evidently appear by his Sermons before the King, and Appendix about the ſigns of the Times, or Divine Fore-warnings therewith Printed ſome years before, touching the Great Tempest of Wind which fell out upon the Eve of the Fifth of November, 1636. He was much aſtoniſhed at it; and what apprehenſion he had of it appears by his words.—This mighty Wind was more then a Sign of the Time, the very Time it ſelf was a Sign, and portends thus much, That though we of this Kingdom were in firm League with all Nations, yet it is ſtill in Gods Power, we may fear in his Purpoſe to plague this Kingdom by this or like tempeſts more grievouſly then he hath done at any time by Famin, Sword, or Peſtilence, to bury many living ſouls, as well of Superiour, as of Inferiour Rank, in the Ruin of their ſtately Houſes, or meaner Cottages, &c. Which was obſerved by many, but ſignally by the Prefacer to M. Herberts Remains, I ſhall not prevent the Reader, or detain him ſo long from the Original of that Book as to repeat the Elogies which are there conferred upon Him; I cannot forbear one paſſage in that Preface wherein he makes this profeſsion. I ſpeak it in the preſence of God, I have not read ſo hearty, vigorous a Champion againſt Rome (amongſt our writers of his rank) ſo convincing and demonſtrative as D. Jackson is. I bleſs God for the confirmation which he hath given me in the Chriſtian Religion againſt the Athean, Jew, and Socinian, and in the Proteſtant againſt Rome.

As he was alwaies a Reconciler of differences in his Private Government, ſo he ſeriouſly lamented the Publick Breaches of the Kingdom. For the Diviſions of Reuben he had great Thoughts of Heart. At the firſt Entrance of the Scots into England, he had much compaſsion for his Countrymen, although that were but the beginning of their Sorrows. He well knew that War was commonly attended with Ruin and Calamity, eſpecially to Church and Church-men; and therefore that Prayer was neceſſary and becoming of them, Da pacem Domine in diebus noſtris, &c. Give peace in our time, O Lord, becauſe there is no other that fighteth for us but onely thou, O God, One drop of Chriſtian blood (though never ſo cheaply ſpilt by others like water upon the ground) was a deep Corroſive to his tender heart. Like Rachel weeping for her children, he could not be comforted. His body grew weak, the chearful hue of his countenance was impaled and diſcoloured, and he walked like a dying Mourner in the ſtreets. But God took him from the evil to come; It was a ſufficient Degree of puniſhment for him to foreſee it; it had been more then a thouſand Deaths unto him to have beheld it with his Eyes. When his Death was now approaching, being in the chamber with many others, I overheard him with a ſoft voice repeating to himſelf theſe and the like Ejaculations. I wait for the Lord, my Soul doth wait, and in his Word do I hope; my Soul waiteth for the Lord more then they that watch for the morning. As for me, I will behold thy face in righteouſneſs, I ſhall be ſatisfied when I awake with thy likeneſs. And he ended with this Cygnean Cantion, Pſal. 116. 5. Gracious is the Lord and righteous, yea our God is merciful. The Lord preſerveth the ſimple, I was brought low and he helped me. Return unto thy Reſt, O my Soul, for the Lord hath dealt bountifully with thee. And having thus ſpoken, ſoon after he ſurrendered up his Spirit to Him that gave it.

If you ſhall curiouſly enquire what this Charitable man left in Legacie at his death, I muſt needs anſwer, that giving all in his Life time, as he owed nothing but Love, ſo he left nothing when he Dyed. The Poor was his Heir, and he was the Adminiſtrator of his own Goods; or (to uſe his own Expreſsion in one of his laſt Dedications) he had little elſe to leave his Executors, but his Papers onely, which the Biſhop of Armagh (being at his Funerals) much deſired might be carefully preſerved. This was that which he left to Poſterity in pios uſus, for the furtherance of Piety and Godlineſs, in perpetuam Eleemoſynam, for a perpetual deed of Charity, which I hope the Reader will advance to the utmoſt improvement. He that reads this will find his Learning Chriſtening him The Divine, and his Life witneſsing him a man of God, a Preacher of Righteouſneſs, and I might add, a Prophet of things to come. They that read thoſe Qualifications which he in his Second and Third Book requires in them which hope to underſtand the Scriptures aright, and ſee how great an inſight he had into them, and how many hid Myſteries he hath unfolded to this Age, will ſay his Life was good, Superlatively good. The Reader may eaſily perceive that he had no deſign in his opinions; no hopes but that bleſſed One propoſed in the beginning, that no preferment nor deſire of Wealth, nor affectation of Popularity, ſhould ever draw him from writing upon this Subject; for which no man ſo fit as he, becauſe (to uſe his own Divine and high Apothegme) No man could properly write of Juſtifying Faith, but he that was equally affected to Death and Honour.

Thus have I preſented you with a Memorial of that Excellent Man, but with infinite diſadvantage from the unskilfulneſs of the Relator, and ſome likewiſe from the very diſpoſition of the Party himſelf. The humble man conceals his perfections with as much pains, as the proud covers his defects, and avoids obſervation as induſtriouſly, as the Ambitious provoke it. He that would draw a face to the Life, commands the Party to ſit down in the Chair in a conſtant and unremoved Poſture, and a Countenance compoſed, that he may have the full view of every line, colour, and dimenſion; whereas he that will not yield to theſe Ceremonies, muſt be ſurprized at unawares, by Artificial ſtealth, and unſuſpected glances, like the Divine who was drawn at diſtance from the Pulpit, or an ancient man in our daies, whoſe Statue being to be erected, the Artificer that carved it, was enforced to take him ſleeping. That which I have here deſigned (next to the Glory of God, which is to be praiſed in all his Saints) is the benefit of the Christian Reader, that he may learn by his Example, as well as by his writings, by his Life as well as by his Works, which is the earneſt deſire of him who unfaignedly wiſhes the health and Salvation of your Souls.

E. V.

THE ETERNAL TRVTH OF Scriptures, AND CHRISTIAN BELIEF Thereon wholly depending, Manifeſted by it own light. Delivered in two Books of COMMENTARIES upon the Apoſtles Creed. The former, Containing the poſitive grounds of Chriſtian Religion in general, cleared from all exceptions of Atheiſts or Infidels. The later, Manifeſting the Grounds of Reformed Religion to be ſo firm and ſure, that the Romanists cannot oppugne them, but with the utter overthrow of the Romiſh Church, Religion, and Faith.

By THOMAS JACKSON, D. D.

LONDON, Printed by R. Norton, for T. Garthwait, 1653.

TO THE RIGHT HONORABLE, RALPH Lord EVRE, Baron of MALTON and WILTON, Lord Preſident of his Majeſties Court eſtabliſhed in the Principalitie and Marches of Wales: My ſingular good LORD. RIGHT HONORABLE,

THough few others would, I truſt Your Lordship will vouchſafe countenance to theſe Commentaries, rude and imperfect I must confeſſe, but whoſe untimely or too haſtie birth (if ſo it prove, and muſt be cenſured) hath not been cauſed by any inordinate appetite, but onely from a longing deſire of teſtifying that love and duty which I owe unto your Honourable Familie and Perſon, as in many other reſpects, ſo chiefly in this: That being ingaged unto a more gainfull, but not ſo good a courſe of life, and well-nigh rooted in another ſoil; I was by your Lordſhips favourable advice and countenance tranſplanted to this famous Nurſery of good learning. Wherein (by his bleſsing who onely gives increaſe to what his ſervants plant or water) I have grown to ſuch a degree of maturity, as theſe raw Meditations argue, or ſo wild a graft was capable of Courſe and unpleaſant my fruit may prove: but, whiles it ſhall pleaſe the Lord to continue his wonted bleſsings of health and other opportunities, altogether unfruitfull (by his aſsiſtance) I will not, altogether idle I cannot, be. Such as theſe firſt fruits are (much better I dare not promiſe,) the whole after-crop (I truſt) ſhall be: both, for the ſincerity of my intention, acceptable (I doubt not) to my God; the later, I hope, more ripe in the judgement of men, then can in reaſon be expected the first fruits of the ſame mans labours ſhould be. Thus humbly beſeeching your Honour to accept theſe as they are, and to eſteem of them (howſoever otherwiſe) as an undoubted pledge of a minde indeavouring to ſhew it ſelf thankfull for benefits already received; and much deſiring the continuance of your honourable favours: I continue my prayers unto the Almighty that he would multiply his best favors and bleſsings upon you.

Corpus-Chriſti Colledge in Oxford. October 5. Your Lordſhips much devoted Chaplain, THOMAS JACKSON.

TO THE CHRISTIAN READER.

IGnorant altogether I am not of the diſpoſition, though not much acquainted with the practiſes of this preſent age: wherein, to have meditated upon ſo many ſeveral matters as I here preſent unto thy Chriſtian view, will unto ſome (I know) ſeem but an effect of melancholie, as to have taken the pains to pen them, will argue my want of other imployments, or forlorn hopes of worldly thriving. Unto others (and thoſe more to be regarded) ſo ſoon in print to publiſh what had been not ſo well concocted, and more rawly penned, will be cenſured as a ſpice of that vanity which uſually haunts ſmatterers in good learning, but wherewith judicious Clerks are ſeldom infected. To the former I onely wiſh mindes more ſetled, or leſſe conſcience of their own extravagancies and careleſſe miſpence of choiceſt time, faults apt to breed a miſlike of others induſtrie in ſuch courſes as will approve themſelves in his ſight that ſits as Judge and trier of all our wayes, howſoever ſuch as deſire to be meer By-ſtanders as well in Church as Common-wealths affairs, may upon ſiniſter reſpects, mutually miſinform themſelves. For many of the later, I am afraid, leſt, being partly ſuch and ſo eſteemed, they prepoſterouſly affect not to be taken for more judicious ſcholers then indeed they are: for the foſtering of which conceit in others, their unwillingneſſe to publiſh what they have conceived aright, may well be apprehended as a means not improbable. Not to expoſe their Meditations to publick cenſure, is and hath been (as the Chriſtian world too well can witneſſe) a reſolution incident to men of greateſt judgement: though no ſuch eſſential propertie, as neceſſarily argues, either all ſo minded to be, or all otherwiſe minded, not to be, alike judicious. Certain it is, the more excellent the internall feature of mens minds is, the greater diſparagement to them will an ordinary repreſentation of it be, and to adorn their their choice conceits with ſuch outward attire as beſt beſeems them, would require too great coſts and charges. Thus from perfection oft-times ſprings defect: whileſt judgement, too much over-growing fancie, and drying up that kind affection, whereby the fruit and vertue of one ſoul is diffuſed unto another, makes men more jealous of diminiſhing the high eſtimate of their fore-prized worth, then zealous of their inferiours good, which many times might be reaped in greateſt abundance from ſuch labours as yeeld leaſt contentment to their Authors. In this reſpect alone can I gratulate my imperfections: hoping that as my meditations can neither pleaſe the delicate, for their form, nor inform the judicious for their matter, ſo they may prove neither offenſive for the one, nor unfruitfull for the other, unto many of a middle and inferiour rank.

At the leaſt (I truſt) they will occaſion ſome others, whom God hath bleſſed with better abilitie and opportunitie, to hunt that out which in this long range I may chance to ſtart, or make full conqueſt of that goodly field wherein that ineſtimable pearl lies bid, for whoſe diſcovery theſe my travels may happily yeeld ſome obſervations not impertinent. To this end have I purpoſely trained my wits to untroden pathes, to adventure on new paſſages, unto that true treaſure which all of us traffick for, oft-times one to anothers hindrance, the more becauſe we beat one place too much, when as many others might afford us the ſame or greater commodities better cheap. Though the truth be one: yet it is not alwayes of one ſhape, whiles we look upon it divers wayes. The Mine wherein it lies, is inexhauſtible; oft-times more full of droſſe and rubbidge, where moſt have digged: and, though the inward ſubſtance of it be the ſame, yet the refining of it admits variety of inventions. Do not prejudice me (charitable Reader) ſo much as in thy ſecret cenſure, as if theſe premiſes might ſeem to argue my diſſent in any concluſions which our Church profeſſeth: the event (I truſt) ſhall acquit me, and condemn all my accuſers, if any I have; and how I ſtand affected in points of ſpiritual obedience to my ſuperiours, thou mayeſt be informed, if it pleaſe thee but to peruſe ſome few ſheets of theſe my firſt-fruits, which I preſume thou wilt, ſurely thou oughteſt, ere thy cenſure paſſe upon me. If in the explication of ſome Points I fully accord not with ſome well eſteemed domeſtick Writers: I truſt Sarahs free-born children may enjoy that priviledge amongſt themſelves, which is permitted the ſons of Hagar, in reſpect of their brethren, though all abſolute bondmen to their mother. Yet that I do not thus far diſſent from any of my mothers children, upon emulation or humour of contradiction, thou wilt reſt ſatisfied upon my ſincere religious proteſtation, That the whole fabrick of this intended work was ſet, and every main concluſion reſolved upon, before I read any Engliſh Writer upon the arguments which I handle. From ſome indeed which had written before me, I have ſince perceived a direct diſſent in one or two points of moment; but wherein they had (in my judgement) contradicted the moſt judicious Writers of our Church and all Antiquitie I am acquainted with, more raſhlie, then I would do the meaneſt this day living. Yet ſhall they, or whoſoever of their opinion, find the manner of my diſputing with them, ſuch as ſhall not (I truſt) exaſperate, howſoever the diſſonance of matter may diſlike them. For outlandiſh or forrain Latin Writers, I muſt ingeniouſly confeſſe, when I firſt laboured to be inſtructed in the fundamental principles of faith and manners, ſome points which I much wiſhed, I found they had not handled, in others, wherein I miſliked nothing as unſound, I could not alwayes find that full ſatisfaction, which (me thought) a more accurate Artiſt (for a mean one I was then my ſelf) would require. The greater ſince hath been my deſire either of giving, or by my attempt, of procuring ſatisfaction. But will not others, when I have done my beſt, ſo think and ſay of mine, as I have done of theſe much better indeavours? It were great arrogance to expect any leſſe. Notwithſtanding, if what they ſhall find defective in my labours, move them to no worſe patience, then what I thought (at leaſt) was ſo in theirs that every way go before me, hath done me: nor I, nor they, nor the Church of Chriſt, (by this means partaker, and free to diſlike or approve of both our labours) ſhall (I truſt) have any great cauſe to repent us of our pains. For thy better ſatisfaction, I will acquaint thee with the particulars which moved me to write.

Firſt, in unfolding the nature and properties of Chriſtian Faith, to omit the errours of the Romiſh Church, (wherein it is impoſſible it ſhould ever come to full growth,) many in reformed, too much followed in particular Sermons, did ſtrive to ripen it too faſt. I have heard complaints immediately from the mouthes of ſome yet living, of others deceaſed, that they had been ſet too farre in their firſt Leſſons: that the hopes they had out of hand directly built upon Gods general promiſes applied to them by their Inſtructours, were too weighty, unleſſe the foundations of their faith had firſt been more deeply and ſurely planted. That certainty of juſtification and full perſwaſion of inherent ſanctifying grace, whereat theſe Worthies (whoſe footſteps I preciſely track not) aim, is (I proteſt) the mark which I propoſe unto my ſelf, but cannot hope at the firſt ſhoot to hit; if at the ſecond, third, or fourth (as ſhall pleaſe God,) it muſt content me. In the mean time (I hope) I ſhall neither offend him, nor any of his, as long as I gather ground of what I proſecute, and ſtill come neerer and neerer the propoſed end. The firſt ſtep, me thought, that tended moſt directly to this certain apprehenſion of ſaving faith, was our undoubted Aſſent unto the divine truth of Scriptures in general: and for the working of this aſſurance, means ſubordinate I could conceive none better for the kinde (particulars others happilie may finde more forcible,) then ſuch as I have proſecuted at large in the firſt Book: not ignorant, that ſuch as moved me more, might move others leſſe, thoſe every man moſt, that were of his own gathering, wherein the diſpoſition of the divine providence (alwayes concurrent to this ſearch ſo men would mark it) is moſt conſpicuous. For this purpoſe I have propoſed ſuch variety of Obſervations, as almoſt every one able to read the Scriptures or other Authors, of what ſort or profeſſion ſoever, ſtudents eſpecially, may be occaſioned to make the like themſelves, well hoping to find a Method as facile and eaſie for eſtabliſhing the aſſent of the ſimple, and altogether illiterate, unto thoſe articles whoſe diſtinct explicit knowledge is moſt neceſſary to ſalvation. But many (I know) will deem the broken traditions, or imperfect relations of heathen men (for theſe I uſe,) but weak ſupporters for ſo great an edifice: nor did I intend them for ſuch ſervice. Their ignorance notwithſtanding, and darkned minds, do much commend the light of divine truth, ſo may the experience of their vanity diſpoſe our minds to embrace the ſtability of Gods Word with greater ſtedfaſtneſſe. We know the vertue and benefit of the Sun, not ſo much by looking upon it ſelf continually or directly, as by the variety of other objects or colours, all pleaſant with it to the eye, but altogether inviſible or indiſtinguiſhable without it: ſo for mine part, I muſt profeſſe, that ſuch hiſtorical narrations, poetical fictions, or other conceits of Heathens as they themſelves knew little uſe of, nor ſhould I have done had I been as they were, being compared with this heavenly light of Gods Word, did much affect me even in my beſt and moſt retired meditations, of ſacred myſteries, their obſervation, as it were, tied my ſoul by a new knot, or feſt, more ſurely unto that truth, which I knew before to be in it ſelf moſt ſure, moſt infallible. Yea even in points wherein my heart, unto my ſeeming, was beſt eſtabliſhed, it much did nouriſh, augment, and ſtrengthen belief already planted, to obſerve the perfect conſonancie, of profane with ſacred Writers, or the occaſions of their diſſonancie, to be evidently ſuch, as Scriptures ſpecifie: that of many events wondred at by their Heatheniſh relators, no tolerable reaſon could be given, but ſuch as are ſubordinate to the never-failing rules of Scripture. And whoſoever will, may (I preſume) obſerve by Experiment, the truth of what I ſay. There is no motive unto belief ſo weak or feeble, but may be very available for quelling temptations of ſome kind or other, either in ſpeculation or practiſe; oft-times ſuch as are abſolutely more weak or feeble, more effectuall for expelling ſome peculiar diſtruſt or preſumption, then others farre more forcible and ſtrong for vanquiſhing temptations of another kinde, in nature moſt grievous. Many, half ſtudents, half gallants, are often tempted either to diſtruſt the commendations of this Eden which we are ſet to dreſs, or diſtaſte the food of life that grows within it, from delights ſuggeſted by prophane books, wherewith commonly they are firſt acquainted, and hence much affect the knowledge their Authors profer, as likely to Deifie them in the worlds eies. Our proneneſs to be thus perſwaded, is a witneſs of our firſt parents tranſgreſſion, and theſe ſuggeſtions as reliques of Satans baits, whereby he wrought their bain. But what is the remedy? not to tread in any heatheniſh ſoil, leſt theſe ſerpents ſting us? rather the beſt medicine for this malady would be a confection of that very fleſh wherein ſuch deadly poyſon lodged. Other arguments may more perſwade the judicious, or ſuch as in ſome meaſure have taſted the fruits of the ſpirit: But none the curious artiſt better, then ſuch as are gathered from his eſteemed Authors. Even ſuch as are in faith moſt ſtrong, of zeal moſt ardent, ſhould not much miſpend their time, in comparing the degenerate fictions, or hiſtorical relations of times ancient or modern, with the everlaſting truth. For, though this method could not add much encreaſe, either to their faith, or zeal: yet would it doubtleſs much avail for working placid and milde affections. The very pencilmen of ſacred writ themſelves were taught patience, and inſtructed in the waies of Gods providence, by their experience of ſuch events as the courſe of time is never barren of, not alwaies related by Canonical Authors, nor immediately teſtified by the ſpirit, but oft times believed upon a moral certainty, or ſuch a reſolution of circumſtances concurrent into the firſt cauſe or diſpoſer of all affairs, as we might make of modern accidents, were we otherwiſe partakers of the ſpirit, or would we mind heavenly matters as much as earthly.

Generally two points I have obſerved, not much for ought I know, if handled at all by any writer: albeit their fruit and uſe would fully recompence the beſt pains of any one mans life-time, though wholly ſpent in their diſcuſſion, whoſe want in my mind hath been the bane of true devotion in moſt ages. The firſt is an equivalencie of means in the wiſedome of God ſo proportioned to the diverſity of times, as no age could have better then the preſent, howſoever they may affect the extraordinary ſigns and wonders of former generations. Of this argument here and there, as occaſion ſhall ſerve in this work; elſewhere at large, if God permit. The ſecond is, an equivalencie of Errors, Hypocriſie, Infidelity, and Idolatry, all which vary rather their ſhape then ſubſtance, in moſt men, through ages, nations, and profeſſions, the ignorance of God remaining for the moſt part the ſame, his attributes as much (though in another kind) transformed by many in outward profeſſion joyned with the true Church, as in times paſt by the Heathen. The truth of which aſſertion, with the original cauſes of the error, and means to prevent it, are diſcuſſed at large in the article of the God-head. Many likewiſe for ought their conſcience (becauſe not rightly examined) will witneſs to the contrary, are ſtrongly perſwaded they love Chriſt with heart and ſoul, and ſo deteſt as well the open blaſphemy, or profeſſed hatred, which the Jew; as the ſecret enmity the Jeſuit or other infamous Hereticks, bear againſt him: when as oft times the onely ground of their love to him, is their ſpite to ſome or all of theſe, as they are deciphered to them in odious ſhape, the onely original of their deſpite to theſe, the very dregs of Jewiſh, Popiſh, or other Heretical humours in themſelves, by ſome light tincture of that truth which they outwardly profeſs, exaſperated to more bitter enmity againſt them with whoſe internal temper they beſt agree, then otherwiſe they could conceive; as admiſſion to place of credit or authority makes baſe minds, conſcious of their own forepaſt villanies, more rigid cenſurers of others miſdemeanors, or cruel perſecutors of ſuch malefactors, as themſelves in action have been, and in heart yet are (were all occaſions and opportunities the ſame) then any moderate or ſincere man in life and action could be. Of the original of this diſeaſe, with the criſis and remedy, as alſo the tryal of faith inherent, in the articles concerning Chriſt and remiſſion of ſins.

From the manner of Jeruſalems progreſs to her firſt deſtruction, and diſcovery of the Jews natural temper (the principal ſubject of my ſubciſive or vacant hours from theſe meditations, and other neceſſary imployments of my calling) I have obſerved the original as well of moſt ſtates, as mens miſcariages profeſſing true religion, to have been from preſumption of Gods favour before dangers approach, and diſtruſt of his mercy after calamities ſeiz upon them: The root of both theſe miſperſwaſions to be ignorance or error in the doctrin of Gods providence, whoſe true knowledge (if I may ſo ſpeak) is the fertil womb of all ſacred moral truths, the onely rule of rectifying mens wils, perſwaſions, and affections, in all conſultations or practiſes private or publick. Unto this purpoſe much would it avail to be reſolved, whether all things fall out by fatal neceſſity, or ſome contingently; how fate and contingency (if compatible each with other) ſtand mutually affected, how both ſubordinate to the abſolute immutability of that one everlaſting decree. Want of reſolution in theſe points, (as far as my obſervation ſerves me) hath continually bred an univerſal threefold want: of care and vigilancie for preventing dangers in themſelves avoidable: of alacrious indeavors to redeem time in part ſurprized by them; of patience, of hearty ſubmiſſion to Gods will, and conſtant expectation of his providence, after all hope of redemption from temporal plagues long threatned by his meſſengers, is paſt. For here we ſuppoſe (what out of the fundamental principles of Chriſtian religion ſhall in good time be made evident) that in all ruinated ſtates, or forepaſt alterations of religion from better to worſe, there was a time wherein the poſſibility of miſfortunes which afterwards befel them, might have been prevented, a time wherein they might have been recovered from eminent dangers, wherewith they were encompaſt, a time after which there was no poſſibility left them of avoyding the day of viſitation, never brought forth but by the precedent fulneſs of iniquity, but alwaies neceſſarily by it. In the diſcuſſion of theſe and other points of like nature (becauſe more depending upon ſtrict examination of conſequences deduced from the undoubted rules of Scripture, then upon authorities of antiquitie, ſkill in the tongues, or any other learning that required long experience or obſervation) I laboured moſt, whileſt thoſe Arts and Sciences which are moſt conducible to this ſearch, were freſheſt in my memory. And could I hope to ſatisfie others in all or moſt of theſe, as fully as I have long ſince done my ſelf, I ſhould take greateſt pleaſure in my pains addreſſed to this purpoſe. But would it pleaſe the Lord in mercy to raiſe up ſome Engliſh writer, that could in ſuch ſort handle theſe points, as their uſe and conſequence, or neceſſity of preſent times requires: ſucceeding ages (I am perſwaded) ſhould have more cauſe to bleſs the day of his nativity, then of the greateſt States-mens or ſtouteſt Warriors this land hath yielded ſince the birth of our Fathers this day living. It ſhall ſuffice he to begin the offering with my mite, in hope ſome learned Academicks (for unto them belongs the conqueſt of this golden fleece) will employ their Talents to like publick uſe. What I conceive, ſhall be (by Gods aſſiſtance) unfolded in as plain and unoffenſive terms, as the nature of the ſubject will bear, or my faculties reach unto, partly in the Article of Gods providence, partly in other diſcourſes directly ſubordinate unto it.

Laſtly, for the full and perfect growth, at leaſt for the ſweet and pleaſant flouriſhing of lively Faith, one of the moſt effectual means our induſtry that can but plant or water, attains unto, would be to unfold the harmony betwixt Prophetical predictions, and Hiſtorical events concerning the Kingdom of Chriſt, and time of the Goſpel: a point, for ought I know, not purpoſely handled by any modern writer, except thoſe whoſe ſucceſs cannot be great, until their delight in contention and contradiction be leſs. Notwithſtanding, whatſoever I ſhall find good in them or any other, without all reſpect of perſons, much more without all deſire of oppoſition, or occaſion of contention (a matter alwaies undecent in a Chriſtian, but moſt odious and lothſom in a ſubject ſo melodious and pleaſant,) I will not be afraid to follow, intending a full Treatiſe of the divers kindes of Prophecies, with the manner of their interpretations, before the Articles of Chriſts Incarnation, Paſſion and Aſcenſion.

Theſe are the eſpecial points, which for the better confirmation of true Chriſtian faith, and rectifying perſwaſions in matters of manners or good life, are principally aimed at in theſe meditations. The main obſtacle the Atheiſt ſtumbles at, is the Article of the bodies reſurrection. Whoſe paſſive poſſibility ſhall by (Gods aſſiſtance) be evidently demonſtrated againſt him by the undoubted rules of nature, whoſe Prieſt or Miniſter he profeſſeth himſelf to be. That de facto it ſhall be, the Scriptures, whoſe truth ere then will appear Divine, muſt aſſure us; Nature cannot, though thus much were in ſome ſort known and believed by many natural men from traditions of the ancient, or ſuſpected from ſome notions of the law of nature not quite obliterated in all ſorts of the heathen, as ſhall in that Article (God willing) be obſerved. But why our Aſſent unto this and all other Articles in this Creed, being in good meaſure eſtabliſhed, the momentary hopes or tranſitory pleaſures of this world, ſhould with moſt in their whole courſe of life, with all of us in many particular actions, in private and ſecret temptations, more prevail, then that exceeding weight of glory, which Chriſtian hope would faſten on our ſouls, to keep unruly affections under, hath often enforced me to wonder, and wonderment hereat firſt moved me to untertake theſe labors, if by any means I may attain unto the cauſes of this ſo grievous an infirmity, or find out ſome part of a remedy for it. Doubtleſs, had the heathen Philoſophers but known or ſuſpected ſuch joyes, as we profeſs we believe and hope for, or ſuch a death, or more then deadly torments, as after this life ended we fear; their lives and manners would as far have ſurpaſſed the beſt Chriſtians now living, as their knowledge in ſupernatural myſteries came ſhort of the moſt learned that are or have been in that profeſſion: and yet whatſoever helps any Chriſtian or heathen had for encreaſing knowledge or bettering manners, are more plentiful in this then any precedent age, ſo that the fault is wholly in our ſelves, that will not apply medicines already prepared, as ſhall (God proſpering theſe proceedings) be declared in the laſt Article of this Creed.

For controverſies betwixt us and the Romiſh Church, beſides ſuch are directly oppoſite to the end and method propoſed, I purpoſely meddle with none: of that rank, ſome (as that of the Churches infallibility) undermine the very foundation, others (as the doctrine of merit and juſtification, the propitiation of the Maſs) unroof the edifice, and deface the walls of Chriſtian faith, leaving nothing thereof but altarſtones for their idolatrous ſacrifices. For this reaſon have I built with one hand, & uſed my weapon with the other: laying the poſitive or general grounds of Faith againſt the Infidel or Atheiſt in the firſt Book, and gaurding them in the ſecond by the ſword of the Spirit, againſt all attempts of Romiſh Sanballats, or Tobiahs, who ſtill labor to perſwade our people the walls of Chriſts Church here erected ſince our fore-fathers redemption from captivity, unleſs ſupported by their ſuppoſed infallibility, are ſo weak, Nehem. 4 5. That if a Fox ſhould go upon them, he ſhould break them down. In the third (which was at this time intended, but muſt ſtay a while to bring forth a fourth) I batter thoſe painted walls, whoſe ſhallow foundations are diſcovered in the ſecond. The other controverſies about the propitiatory ſacrifices of the Maſs, Merits, and Juſtification, I proſecute in the Articles of Chriſts Paſſion, and of final judgement.

By this (beloved Reader) thou mayſt perceive my journey is long, and may well plead my excuſe for ſetting forth ſo ſoon: but from that courſe which I have choſen, or rather God hath ſet me, I truſt nor hopes of preferment, nor any deſires of worldly wealth nor affectation of popularity, by handling more plauſible or Time-ſerving arguments, ſhall ever draw me away. So far I am from aiming at any ſuch ſiniſter end, That ſince I begun to comment upon the nature of Chriſtian faith, I never could, nor ever ſhall perſwade my ſelf it poſſibly can find quiet lodging, much leſs ſafe harbour, but in an heart alike affected to Death and Honour; alwaies retaining the Deſires, and fear of both (either ſeverally conſidered, or mutually compared) in equal ballance. Both are good when God in mercy ſends them; both evil, and hard to determin whether worſe, to unprepared minds, or whileſt procured by our ſollicitous or importunate ſuit or beſtowed upon us in their Donours anger. Onely this difference I find; death is mankinds inevitable doom, but worldly preferment neither ſo common to all, nor ſo certain to any: the leſs (in reaſon) ſhould be our endeavors either for providing it, or preparing our ſelves to ſalute it decently, though comming of it own accord to meet us. But what meditations can be too long, or what endeavors too laborious for gaining of an happie end, or giving a meſſenger of ſo importunate and weighty conſequence as death one way or other brings, correſpondent entertainment? This Chriſtian modeſty I have learned long ſince of the heathen Socrates, to beſeech my God he would vouchſafe me ſuch a portion of wealth, or whatſoever this world eſteems, as none but an honeſt, upright, religious mind can bear: or, to uſe the words of a better teacher, That of all my labours under the ſun, I may reap the fruit in holineſs, and in the end, the End of theſe my preſent meditations, Everlaſting Life.

Thine in Chriſt, THOMAS JACKSON.

A Table of the Several Sections and Chapters in the 2. Books following.

The firſt Book divided into two general parts: The one explicating the nature of Belief in general: the other ſhewing the Method, how our Aſſent unto the divine truth of Scriptures may be eſtabliſhed.

The firſt general part contained in the firſt and ſecond Sections. SECT. I. CAP. 1. THE definition of Belief in general, with the explication. [from parag. 1. to the 12.] The diverſe objects and grounds thereof, and by what means it is increaſed. parag. 12, &c. Page 2 SECT. II. CAP. 2. Of Aſſent unto objects ſupernatural, or, unto what a natural Belief of ſuch Objects, or a bare acknowledgement of Scriptures, for Gods Word, binds all men. pag. 7 CAP. 3. Of general incitements, to ſearch the truth of Scriptures, or Chriſtian Belief. 9

The ſecond general part, containing the Heads or Topicks of ſuch obſervations as may confirm the divine truth of Scriptures, of which ſome are External, ſome Internal. SECT. I. Of Obſervations internal or incident unto Scriptures, without reference to any relations or events other then are ſpecified in themſelves. 13 CAP. 4. Of Hiſtorical Characters of ſacred Antiquities. 13 CAP. 5. Of the Harmony of ſacred Writers. 17 CAP. 6. Of the Affections or diſpoſitions of ſacred Writers. 19 SECT. II. Of Experiments and Obſervations external, anſwerable to the rules of Scriptures. page 25 CAP. 7. Containing the Topick, whence ſuch obſervations muſt be drawn. 25 CAP. 8. That Heatheniſh Fables ought not to prejudice divine truths. 26 CAP. 9. Obſervations out of Poets in general, and of dreams in particular. 27 CAP. 10. Of Oracles. 30 CAP. 11. Of the apparitions of the heathen Gods, and their Heroicks. 34 CAP. 12. The reaſons of our miſtruſting of Antiquities. 37 CAP. 13. Of the diverſity of events in different Ages. 39 CAP. 14. Of the original and right uſe of Poetry, with the manner of its corruption by later Poets. 42 CAP. 15. Of ſome particular Fables reſembling ſome true ſtories of the Bible. 47 CAP. 16. Of Noahs and Deucalions floud, with other Miſcellane obſervations. 50 CAP. 17. Of Sacred Writers ſobriety and diſcretion in relating true miracles, compared eſpecially with later Heathens vanitie, in coyning fruitleſs wonders. 57 The third SECTION of the ſecond general Part. Containing Experiments drawn from the revolution of States, or Gods publick judgements, but eſpecially of the eſtate of the Jews from time to time. 61 CAP. 18. Of the ſtate of theſe Jews before our Saviours time, gathered from heathen Authors, with Tullies objection againſt them. 61 CAP. 19. The ill ſucceſſe of Pompey the great for his going into the Sanctum ſanctorum: the manner of his death witneſſing his ſin: the miſcariage of Craſſus, (parallel likewiſe to the manner of his offence againſt Jeruſalem) with the like diſaſters of other Romans that had wronged or moleſted the Jews. 63 CAP. 20. Tacitus objections againſt the Iews refuted by their palpable groſſeneſs, and more competent teſtimony of other heathen writers. 69 CAP. 21. The means of theſe Iews thriving in captivity: In what ſence they might peculiarly be termed a mighty people: wherein they did exceed or were exceeded by other nations. 73 CAP. 22. That all the heathens objections againſt, or doubts concerning the Iews eſtate, 〈◊〉 prevented or reſolved by Iewiſh writers. 78 CAP. 23. The fulfilling of Moſes and other propheſies, touching the deſolation of • ewr • , and deſtruction of Ieruſalem: and the Signes of the Time witneſſing Gods wonderful hand therein. 83 CAP. 24. The fulfilling of our Saviours prophecie Matth. 24 with others concerning the time enſuing Ieruſalems deſtruction. That thoſe ſignes in the Sun and the Moon are long ſince paſt, as may appear from our Saviours words (expounded parag. 3.) compared with the Prophet Joels, parag. 8. 90 CAP. 25. That the Saracens are the true ſons of Iſmael: Of their conditions and manners anſwerable to Moſes prophecie. 103 CAP. 26. The beginning and progreſſe of Iſmaels greatneſſe. 107 CAP. 27. The perſecutions of the Iews by Traian: and the deſolation of their Country by Adrian: their ſcattering through other Nations, foretold by Moſes. 111 CAP 28. Of the Iews eſtate after the diſſolution of the Roman Empire, generally thorowout Europe, until their coming into England. 114 CAP. 29. Of the fulfilling of other particular prophecies of Moſes in the Iews perſecutions, in England, Germany, France, and Spain. 120 CAP. 30. General collections out of the particular hiſtories before mentioned; the ſtrange diſpoſitions of the Iews: and Gods judgements upon them; all teſtifying the truth of divine Oracles. 129 LIB. I. SECT. IIII. Of Experiments in our ſelves, and the right framing of Belief, as well unto the ſeveral parts as unto the whole Canon of Scriptures. 140 CAP. 31. Shewing the facility and uſe of the propoſed Method, by inſtance in ſome, whoſe belief unto divine Oracles hath been confirmed by Experiments anſwerable unto them 140 CAP. 32. Containing a brief reſolution of doubts concerning the extent of the general Canon, or the number of integral parts. 145 CAP. 33. A brief direction for preventing ſcruples, and reſolving doubts concerning particular ſentences or paſſages in the Canon of Scripture. 148 CAP. 34. Concluding the firſt Book with ſome brief admonition to the Reader. 149

The Second Book. How far the miniſtery of Men is neceſſary for planting Chriſtian Faith, and retaining the unity of it planted. SECT. I. What obedience is due to Gods Word, what to his Meſſengers. Pag. 154 CAP. 1. The ſum of the Romaniſts exceptions againſt the Scriptures. 155 CAP. 2. The former objection as far as it concerns illiterate and Lay-men retorted and anſwered. 156 CAP. 3. The general heads of Agreements, or differences, betwixt us and the Papiſts in this argument. 162 CAP. 4. Of the two contrary extremities; the one in exceſſe proper to the Papiſts, transferring all obedience from Scriptures to the Church; the other in defect proper to the Anti-papiſt, defrauding the Church of all ſpiritual authority: That there is ſome peculiar obedience due unto the Clergie. 165 CAP. 5 Of the diverſitie of humane actions: the Original of their lawfulneſſe, unlawfulneſſe or indifferencie: which without queſtion belong to the proper ſubject of Obedience, which not. 168 CAP. 6. That ſincere obedience unto lawful authority makes ſundry actions lawful and good, which, without it, would be altogether unlawful and evil. pag. 170 CAP. 7. That the Apoſtles rule (Whatſoever is not of faith is Sin) doth no way prejudice the former reſolution: What actions are properly ſaid to be, not of faith: In what caſe or ſubject, doubt or ſcruple make them ſuch. 177 CAP. 8. That ſuch as moſt pretend liberty of conſcience from our Apoſtles rule, do moſt tranſgreſſe it; with general directions for ſquaring our actions unto it, or other rules of faith. That by it the flock ſtands bound to ſuch conditional aſſent as was mentioned, Chap. 4. 185 CAP. 9. Of the nature, uſe, conditions, or properties of conditional aſſent or obedience. 189 CAP. 10. Wherein this conditional belief differeth from the Romans implicit faith. That the one, is, the other, not, ſubordinate to Gods Word, or Rule of faith. 196 CAP. 11. In what ſence we hold the Scriptures to to be The Rule of Faith. 198 SECT. II. That the pretended obſcurity of Scriptures is no juſt exception, why they ſhould not be acknowledged the Abſolute Rule of Faith, which is the Mother-objection of the Romaniſt. 201 CAP. 12. How far it may be granted the Scriptures are obſcure; with ſome premonitions for the right ſtate of the queſtion. 201 CAP. 13. The true ſtate of the queſtion about the Scriptures obſcuritie or perſpicuity: unto what men, and for what cauſes they are obſcure. 206 CAP. 14. How men muſt be qualified, ere they can underſtand Scriptures aright: that the Pope is not ſo qualified. 210 CAP. 15. The Romaniſts objections againſt the Scriptures for being obſcure, do more directly impeach their firſt Authour, and his Meſſengers their Pen-men, then us, and the cauſe in hand. 220 CAP. 16. That all the pretences of Scriptures obſcurity, are but miſts and vapours, ariſing from the corruption of the fleſh, and may by the pure light of Scriptures rightly applied, eaſily be diſpelled. 223 CAP. 17. That the Moſaical writings were a moſt perfect rule, plain and eaſie to the ancient Iſraelites. 229 CAP. 18. Concluding this controverſie, about the obſcurity of Scriptures, according to the ſtate propoſed, with the teſtimony of Saint Paul. 233 SECT. III. That the continuall practiſe of Hereticks in urging Scriptures, for to eſtabliſh Hereſie, and the diverſity of opinions amongſt the learned, about the ſence of them, is no juſt exception, why they ſhould not be acknowledged as the ſole, entire, and compleat Rule of Faith. 235 CAP. 19. Containing the true ſtate of the queſtion, with the adverſaries generall objections againſt the truth. 236 CAP. 20. That the former objections, and all of like kind, drawn from the cunning practiſe of Hereticks, in colouring falſe opinions by Scriptures, are moſt pregnant to confirm ours, and moſt forcible to confute the adverſaries doctrine. 239 CAP. 21. The pretended excellencie of the ſuppoſed Roman rule, for compoſing controverſies, impeached by the frequencie of Hereſies in the Primitive Church, and the imperfection of that union, whereof ſince that time they ſo much boaſt. Page 242 CAP. 22. That our Adverſaries objections do not ſo much infringe, as their practiſe confirms the ſufficiencie of Scriptures, for compoſing the greateſt controverſies in Religion. 247 CAP. 23. The ſufficiencie of Scriptures for final determination of controverſies in Religion, proved by our Saviours and his Apoſtles authority and practiſe. 254 CAP. 24. That all their objections, drawn from diſſentions amongst the learned, or the uncertainty of private ſpirits, either conclude nothing of what they intend againſt us, or elſe more then they mean, or (at the leaſt) dare avouch, againſt Gods Prophets and faithfull people of old. 260 CAP. 25. How farre, upon what termes or grounds, we may with modeſty diſſent from the Ancient or others of more excellent gifts than our ſelves: That our adverſaries arguments impeach as much the certainty of human ſciences as of private ſpirits. 266 SECT. IIII. The laſt of the three main Objections (before propoſed) which was concerning our ſuppoſed defective means for compoſing controverſies, or retaining the unity of faith, fully anſwered and retorted: That the Roman faith hath no foundation. 271 CAP. 26. Containing the true ſtate of the queſtion, or a compariſon betwixt the Romiſh Church and ours, for their means of preventing or compoſing controverſies. 272 CAP. 27. That the Romiſh Church hath moſt need of ſome excellent means for taking up of contentions, becauſe it neceſſarily breeds ſo many and ſo grievous. 275 CAP. 28. Of two ſences, in which the excellencie of the Romiſh Churches pretended means for retaining the unity of faith, can onely poſſibly be defended, the one (from the former diſcourſe) proved apparently falſe, the other in it ſelf as palpably ridiculous. 278 CAP. 29. That their arguments, drawn from conveniencie of reaſon, or pretended correſpondencie between Civil and Eccleſiaſtical Regiment, do prejudice themſelves, not us. 282 CAP. 30. That the finall triall of this controverſie muſt be by Scriptures: that the Jeſuites, and modern Papiſts, fierce oppugning all certainty of private ſpirits in diſcerning the divine truth of Scriptures, or their true ſence, hath made the Church their mother utterly uncapable of any Plea by Scriptures for eſtabliſhing her pretended infallibility. 285 CAP. 31. The inſufficiencie of the Roman Rule of faith, for effecting what it aims at, albeit we grant all they demand in this controverſie: The ridiculous uſe thereof amongst ſuch as acknowledge it. The ſufficiencie of Scriptures for compoſing all contentions, further illuſtrated. 297 CAP. 32. Brieflie collecting the ſumme of the ſecond Book. 306

THE ETERNAL TRUTH OF SCRIPTURES, AND CHRISTIAN BELIEF, thereon wholly Depending: manifeſted by its own LIGHT.

The firſt Book of Comments upon the Creed. Firſt Generall Part.

SECT. I.

I believe in God the Father, &c.

IF in any at all, moſt of all in this preſent argument, may the truth of that uſual Axiom beſt appear, Dimidium facti qui benè coepit, habet. Whats well begun, is well-nigh done.

If God ſhall enable me rightly to unfold the contents and meaning of this firſt word [Believe] I may juſtly preſume, the one half of this intended work to be finiſhed in it, ſeeing it is an eſſential part of every Article in the Creed: ſuch a part, as, if it be underſtood amiſſe, we cannot poſſibly underſtand any one propoſition of this whole confeſſion aright. I ſhall not therefore ſeem tedious (I truſt) unto the judicious Reader, although I be ſomewhat long in unfolding the nature and conditions of belief; the divers acceptions and degrees of the ſame; with the means how it is, or may be wrought in our hearts.

Whether we ſpeak of the Act, and operation of believing, or of the diſpoſition, and inclination of the minde, whence this operation proceedeth, it ſkilleth not much: he that knoweth the true meaning of the one, without any further inſtruction may know the other. And becauſe the Act or Operation is more eaſie to be known, let us begin with the moſt common and general, that is, with the beſt and moſt uſually known acception or notion of belief.

CAP. I.

Of Belief in general.

TO believe a thing, is to aſſent unto it as true, without any evident certainty of the truth thereof, either from our ſenſe or underſtanding.

2 That belief is an aſſent; that to believe is to aſſent, all agree: but what more beſides aſſent is required to ſome eſpecially to Chriſtian belief, is much controverſed among Divines: of which (God willing) in the Articles following.

3 That evident certainty, either of ſenſe or underſtanding, muſt be excluded from the aſſent, which is properly called belief, is evident and certain by our uſual and common ſpeech. Thus whiles we demand of him that relates any thing unto us for true (as news or the like) whether he know his relation to be certainly true, or no: if he neither have immediately heard, nor ſeen the things which he relates, but have onely taken them at the ſecond hand, his uſual anſwer is: Nay, I know not certainly, but I verily believe they are true for divers reaſons and credible reports: but if he had either ſeen or heard them himſelf, he would not ſay, I believe, but, I know they are moſt true. For evident certainty doth drown belief.

4 Yet is this evident knowledge (whether ſenſitive or intellectuall) to be excluded onely from the thing it ſelf which is to be directly believed, not from other things that are linked or united to it by nature.

5 That which we evidently know, may oft-times be the cauſe, why we believe ſome other matters that have affinity with it. As he that ſeeth it very light in the morning, when he firſt openeth his eyes, may probably believe the Sun is up, becauſe he evidently ſeeth the air to be light. But no man (if you ſhould aſk him the ſame queſtion) would ſay, that he believed the Sun was up, when either the heat thereof doth ſcorch his face, or the beams dazle his eyes; for now he knoweth this truth directly and evidently in it ſelf. Nor is there any man that hath his right minde, that will ſay he verily believeth twice two make four: for this is evident, and certain to ordinary capacities, and he that onely believeth this, knoweth nothing. For what men know certainly and evidently, they will not ſay, they onely believe, but know: what they ſo know not, they may truly and properly ſay, they believe, if their aſſent to it be greater then to the contrary.

6 Some again diſtinguiſh this unevident aſſent (which is properly called belief) from other aſſents or opinions, by the grounds on which it is built. The ground of it (in their opinion) is Authoritas docentis, the authority of the teacher or avoucher of the points propoſed to be believed.

7 This diſtinction in ſome caſes is true, but it is not neceſſary to all belief; nor doth it fully and properly diſtinguiſh belief from other unevident aſſents or perſwaſions. For even thoſe aſſents or perſwaſions, which ſeem moſt to rely upon authorities, may be ſtrengthened by other motives or inducements: yea our belief, or relying upon authorities, uſually (alwayes if it be ſtrong) ariſeth from experiment of our Authors fidelity and skil, as ſhal appear hereafter. For our preſent proceedings we take it here as granted or ſuppoſed, that this word [Belief] as it is uſually taken, is more general then that Aſſent or perſwaſion, which relies upon authoritie; yet not ſo general as to comprehend theſe aſſents or perſwaſions, which are evidently certain.

8 It may be objected, that the Apoſtle calleth evident knowledge, belief, when he ſaith, The Devils believe there is a God, and tremble. For it ſhould ſeem, that the Devils know as evidently that there is a God, as we do that the Sun did ſhine but yeſterday, or this morning. For they once enjoyed the preſence of God, and ſaw his glory, and ſince have had evident experience of his power.

9 Of Gods Being (no doubt) they have evident certainty; albeit of his other attributes their knowledge is not ſo direct nor evident, but conjectural, or a kinde of Belief. Wherefore unto this place of our Apoſtle we may anſwer two wayes: Either that under this word [Belief] he comprehends not onely their aſſent unto the Being, or exiſtence of the Godhead, but their aſſent unto other Attributes of God, which they know not ſo evidently, and therefore may be ſaid to believe them. Or if he underſtand onely that aſſent, which they gave unto the exiſtence or Being of the Godhead, he calleth this (though joyned with evident knowledge) a Belief, in oppoſition or with reference unto the Belief of Hypocrites (againſt whom he there ſpeaks) which was much leſſe then this aſſent of Devils. For albeit that which is greater in the ſame kinde, cannot be properly and abſolutely ſaid to be the leſſe; as we cannot properly and abſolutely ſay that four is three, but rather contains three in it: yet upon ſome reference of the greater unto the leſſe contained in it, or unto ſome other third, we may denominate the greater with the name of that which is leſſe in the ſame kinde: as we may ſay of him that promiſed three and gave four, that he gave three, becauſe three is contained in four. So the Philoſopher ſaith, that Habitus eſt diſpoſitio, every habit is a diſpoſition, not abſolutely and properly, for it is more; yet becauſe it is more, with reference unto that which is leſſe, or unto the ſubject in whom it is, we may ſay it is diſpoſitio, that is, it contains diſpoſition in it, albeit no man would ſay that habitus were diſpoſitio, if he ſhould define it.

10 And men uſually object to ſuch as ſcoff at matters of Religion, that the day will come, wherein, if they repent not, they ſhall believe the things which now they little regard. Albeit they cannot be ſaid in that day to believe them, if we ſpeak properly and abſolutely, without reference to their former incredulity. Our meaning is, they ſhall do more then believe them, for they ſhall feel them. Nor can we ſay properly that the Elect after the reſurrection ſhall believe the articles of faith: ſeeing all agree, that of theſe three principal vertues, Faith, Hope, and Love, onely Love ſhall then remain. The reaſon is that which you have heard alreadie; becauſe evident knowledge muſt be excluded from the nature of faith and belief; and the godly ſhall then clearly ſee Chriſt face to face, and fully enjoy the fruit of his Paſſion, which now they onely believe.

11 As for certainty, We may not exclude it from the nature of belief, unleſſe this ſpeech be warily underſtood. For the certainty of the Articles of our Faith ought to be greater, then the certainty of other knowledge; for we muſt believe them, although they be contrary to the capacity of our underſtanding: for even this muſt we believe, that many things (as all ſupernatural things) ſurpaſſe the reach of our underſtanding. Yet this we may ſafely ſay, that the certainty of the articles of our belief, [as of Chriſt his death, of his and our reſurrection,] cannot be ſo great to us in this life, as it ſhall be in the world to come, when we ſhall evidently know them. This rule then is infallible; That the knowledge of any thing is more certain, then the belief thereof: although the belief of ſome things (as of Chriſt his Paſſion) be more certain, then the knowledge of other things; as namely, then the knowledge of humane ſciences. So then out of this it is evident, that belief taken generally, doth neither exclude all certaintie, nor neceſſarily require any; ſeeing ſome belief hath a kinde of certaintie adjoyned with it, and ſome cannot admit it. Wherefore it remaineth, that Aſſent is the eſſence of belief in general; I ſay, ſuch an aſſent, as is not joyned with evidency.

12 This Aſſent may be weaker or ſtronger, and ſo come nearer unto, or be further from certainty, according to the nature of that object, whereunto we give aſſent; or according to the nature of that, whereupon our belief is grounded; or laſtly, according to our apprehenſion either of the object, or that which is the ground of our aſſent. Exceſſe in the firſt of theſe [to wit, in certaintie or ſtabilitie of the object] doth rather argue a poſſibility of firmer belief, or more credibility, not more firm or actual belief. For as many things are more intelligible then others, and yet are leaſt underſtood of many: ſo many that are moſt credible, are leaſt believed.

13 Exceſſe in the ſecond of theſe, whence the aſſent of belief may be ſtrengthned, [that is, in the ground of belief,] doth rather argue a ſtronger hypothetical belief, then any abſolute belief; unleſſe the apprehenſion or conceit of this ground be ſtrong and lively. In ordinary reports or contracts, it skils not of what credit the partie be, unto whoſe credence or authority we are referred for the truth of any promiſe or report; unleſs we have good inducements to think, that he did either ſay, or promiſe as we were told. If we be not thus perſwaded by ſome apprehenſion of our own; we give onely conditional aſſent unto the report or promiſe, and believe both with this limitation [if he ſay ſo, whoſe credit we ſo eſteem.] But if we can fully apprehend that he ſaid ſo, we believe abſolutely.

14 As in ſcience or demonſtrations it is requiſite, both that we know the true cauſe of the effect, and alſo that we apprehend it certainly as the true cauſe; (otherwiſe we have onely an opinion:) ſo in true and abſolute belief it is requiſite, that we have both a ſure ground of our belief, and a true apprehenſion of that ground; otherwiſe our belief muſt needs be conditional, not abſolute. It remaineth therefore that we ſet down, firſt the nature of the objects that may be believed: ſecondly, the ſeveral grounds of belief: and thirdly, the manner of apprehending them; albeit in ſome the apprehenſion of the object it ſelf, and the ground of belief, are in a ſort all one; as in that belief which is not grounded upon the authoritie of the teacher. This rule is general; Whereſoever the objects are in themſelves more credible, the ground may be more ſtrong, and the apprehenſion more lively, ſo men be capable of it, and induſtrious to ſeek it: and equal apprehenſion of ſuch objects as are more credible in themſelves, (upon ſuch grounds as are more firm) makes the belief ſtronger, then it could be of objects leſſe credible, or upon grounds leſſe firm. Caeteris paribus, every one of theſe three: Firſt, Greater credibility of the object. Secondly, Surer ground of belief. Thirdly, more lively apprehenſion of the object or ground, encreaſe belief.

15. For the Objects of belief, (whence this aſſent muſt be diſtinguiſhed,) they are either natural, or ſupernatural; but firſt of that which is natural. The 〈◊〉 of natural belief are of two ſorts, either ſcibilia, or opinabilia; either ſuch things as may be evidently known in themſelves, but are not ſo apprehended by him that believes them; or elſe ſuch things, as we can have no evident or certain knowledge of, but onely an opinion. And of this nature are all the monuments of former ages, and relations of ancient times, in reſpect of us which are now living: all future contingents, or ſuch effects, as have no neceſſary natural cauſe why they ſhould be, nor no inevitable let or hinderance why they may not be; as whether we ſhould have rain or fair weather the next moneth, whether ſuch or ſuch Nations ſhall wage war againſt each other the next year. Theſe matters paſt, and contingent which are not yet, but may be, albeit they agree in the general nature of opinabilia, that neither of them can be exactly known, but onely by opinion believed: yet both differ in that which is the ground of our aſſent or belief. The ground or reaſon why we believe things paſt, (as that Tully lived in Julius Caeſars time, or that the Saxons inhabited this land,) is the report of others. The ground or reaſon why we believe future contingents, is the inclination or propenſion which we ſee in ſecond cauſes to produce ſuch effects; or the coherence betwixt any natural or moral contingent cauſe, and their poſſible or probable iſſue. As if we ſee one Kingdom mighty in wealth, and at peace and unitie in it ſelf, bearing inveterate hate to another; or if we know that the one hath ſuffered wrong, not likely to be recompenced, and yet able in politick eſtimation to make it ſelf amends: we beleeve that ſuch will ſhortly be at open hoſtilitie one with another. Or if we ſee the air wateriſh, we believe it will ſhortly rain. Yet are not the grounds why we believe things paſt, and the grounds of believing future contingents, alwayes ſo oppoſite, but that they may jump in one, and conſpire mutually for the ſtrengthning of belief. For we would believe our former conjecture of war or weather a great deal the better, if a cunning Stateſ-man ſhould give judgement of the one, or an Aſtronomer, or ſome that we know very weather-wiſe, his opinion of the other. For now beſides the probability of our own conjectures, we have other mens authority to confirm our belief. In both kindes, (either where the grounds of each are ſeveral, or where both conſpire together) as the ground of belief, or our apprehenſion of the ground is greater, ſo our belief waxeth ſtronger. Thus we believe the Roman ſtories of Caeſars times more firmly, then the relations of Herodotus concerning matters of Egypt, or other countries; becauſe more Writers, and they ſuch as are leſſe ſuſpected of vanity or impoſture, do teſtifie the truth of Roman affairs.

16 Other things, which are credible, or may be believed, are (as we ſaid) ſcibilia; ſuch things as may be exactly known by natural reaſon, though not of the party which onely believes them; (for exact knowledge alwayes expels meer belief of the ſame thing in the ſame party.) That the Sun is bigger then the Earth, or that the motion thereof is ſwifter then any Arrows flight, may be known exactly by a Mathematician; but ordinary Countrey-men (ſuch as are not ruſtically wayward) do believe it; evidently and exactly know it they cannot. The ground of their belief in ſuch a caſe is authoritas docentis. And this authoritie of teachers, or others, upon whoſe aſſertions we relie, conſiſteth partly in a perſwaſion of the teachers or relators skill in thoſe matters which he teacheth or relateth; and partly in his honeſtie, fidelitie, or veracitie in his dealings or ſayings. And as theſe are reputed greater, ſo do we more believe him in theſe things which he avoucheth for true, and relie more ſecurely upon his authoritie. For as we ſaid before, Caeteris paribus, the certainty of belief encreaſeth as the ground of belief doth, both for the number of points believed, and for the firmneſſe of the belief it ſelf. If two of the ſame facultie teach us divers things, whereof we have no other ground but their aſſertion, we believe him better, whoſe skill and fidelitie we account of better; and the more the parties be that report or avouch the ſame thing, the more we believe them, if they be reputed skilful and honeſt. And where the authoritie is the ſame, both for extenſion and degrees, yet we believe the things taught, better, from the better or more immediate apprehenſion of the authoritie. As if Ariſtotle, Euclide, or Archimedes were alive, and in that reputation for skill in their ſeveral profeſſions, which their works are in; we would believe thoſe concluſions which we heard them teach, better than ſuch as we had from them by others, or (as we ſaid) at the ſecond hand. For though the authoritie in both caſes were the ſame: yet ſhould not our apprehenſion of it be ſo, but more immediate in the former. We ſee by daily experience, how opinions onely grounded upon the authoritie of teachers for their skill in ſuch matters well reputed of, do enforce others (eſpecially inferiours in that kinde of skill) to give an aſſent unto the ſame truth, although they have good ſhew of reaſon to the contrarie. As what Countreyman is there, but would think he might ſafely ſwear, that the Earth were an hundred times greater then the Sun? yet if an Aſtronomer, (of whoſe skill he hath had experience in other matters, which he can better diſcern) one whom he knew to be an honeſt plain dealing man, not accuſtomed to cog with his friend, ſhould ſeriouſly avouch the contrarie, that the Sun is bigger than the Earth; few Countrey-men would be ſo wayward as not to believe their friend Aſtronomer, Albeit (his authoritie ſet aſide) they had no reaſon to think ſo, but rather the contrarie. And it were a ſigne of ignorant arrogancie, if Punies or Freſh-men ſhould reject the axiomes and principles of Ariſtotle, uſual in the Schools, becauſe they have ſome reaſons againſt them, which themſelves cannot anſwer. For reaſon might tell them, that others (their betters) which have gone before them, have had greater reaſons to hold them, then they can yet have to deny them. This perſwaſion of other mens ſkill or knowledge will win the aſſent of modeſt and ingenuous youths, unto ſuch rules or Axiomes, as otherwiſe they would ſtiflie denie, and have wittie reaſons to overthrow. But albeit this aſſent, which men give to concluſions, they know not themſelves, but onely believe upon other mens aſſeverations, may be very great; as many Countrey-men will believe an Aſtronomer affirming that the Sun is greater then the Earth, better then they will the honeſteſt of their neighbours in a matter that may concern both their commodities: yet if the relators or avouchers could make them conceive any probable reaſon of the ſame concluſions, [as if the Aſtronomer in the mentioned caſe could ſhew, how everie bodie the further it is from us ſeemeth the leſſe, and then declare how many hundred miles the Sun is from us:] Mens mindes would be a great deal better ſatisfied, and this aſſent or belief, which formerlie did onely relie upon authoritie, would be much ſtrengthned by this ſecond tie or hold-faſt. And if we would obſerve it, There is uſually a kinde of regreſſe betwixt our Belief of authorities, and our Aſſent unto concluſions taught by them. Firſt, (uſually) we believe authority, and afterwards the concluſions taught by it, for the authorities ſake. But after we once finde experiment of the truth of concluſions ſo taught, we believe the authority the better from this experimental truth of the concluſion.

17 Out of all theſe acceptions & degrees of Belief or Aſſent, ſomething may be gathered for better expreſſing the ſeveral degrees of true Chriſtian belief; which like Jacobs ladder reacheth from Earth to Heaven. The firſt ſtep whereof is belief or aſſent unto things ſupernatural.

The firſt general part. SECT. II.

CAP. II.

Of aſſent unto objects ſupernatural.

THings ſupernatural we call ſuch, as the natural reaſon of Man cannot 1 attain unto; or ſuch, as naturally can neither be known or aſſented unto as probable, but are made known or probable by revelation. Such are the myſteries of our ſalvation, and the Articles of Chriſtian Belief. For no Article of our Belief (if we conſider them with all the circumſtances, and in that exact manner as they are propoſed in Scripture to be believed) could ever have come into corrupted mens cogitation, unleſſe God had revealed it unto him. Seing then we cannot know them in any ſort by humane reaſon and authoritie; neither can humane reaſon or authoritie be the ground of our aſſenting to them; it remaineth then, that Authoritas docentis, The word of God, be the ground of our belief.

2 Here then muſt you call to minde what we ſaid before that authoritas docentis did conſiſt in two things; namely in the skill, and fidelity, or ſincerity of the Teacher: and by how much we know thoſe to be greater, by ſo much is our aſſent or belief ſtrengthned. Now it is evident to reaſon, that God is infinitely wiſe, and therefore cannot be deceived; whence neceſſarily it followeth, that he knoweth, and can tell us the truth. Again, it is evident that God is moſt juſt and true, and therefore will not deceive us, but will tell us the truth if he profeſſe ſo. Again, we cannot conceive of God aright, but we muſt conceive of him as omnipotent, and full of power; and conſequently ſuch an one as needs not in policie, or jealouſie of our emulating him in knowledge, to tell us otherwiſe then he knows. And therefore Ariſtotle reprehends the Metaphyſ. Lib. 1. cap. 2. Poets for ſaying, that the Gods did envie Men knowledge. His reſolution is in Engliſh to this effect, That Poets ſhould the Gods belie, 〈 in non-Latin alphabet 〉 . More like, than Gods ſhould Men envie.

3 And if the Heathen were of opinion, that the Gods did not envie Men knowledge; then muſt they needs believe, that if they taught them any, they would teach them true knowledge. Wherefore this muſt be laid down as a certain ground, That whatſoever God teacheth us, is moſt true. Nor is there any, (admitting there were a God) but would aſſent unto this. But here is the difficultie. How can we be aſſured that God doth teach us any of theſe things? Or, how ſhall we know that this we call Scripture, is the Word of God? If our apprehenſion of this ground be ſure, our faith is firm and abſolute: if our apprehenſion hereof be doubtful, our faith muſt needs be unſtable, or, at the beſt, but conditional.

4 Let us firſt therefore look what this conditional aſſent or belief doth binde us unto.

Although many, that firmly beleeve, whatſoever God ſaith, is true, either do not acknowledge or do not firmly believe that theſe Scriptures are the Word of God: yet thus much in all ſenſe and reaſon any natural man will grant; there be great preſumptions and probabilities, why they ſhould be taken for the Word of God. And he that doth acknowledge but thus much, doth by this acknowledgement binde himſelf to reverence them above all humane writings. For all men naturally know, that if they be Gods Word, they are worthie all poſſible reverence. Wherefore if a man ſuppoſe it only as probable, that they are, or know nothing to the contrarie why they may not be Gods Word: he is bound to reverence and eſteem them above all words or writings of man. As for example; If any Subject in this land ſhould receive Letters concerning ſome lawful and indifferent requeſt from any other his equal or fellow ſubject, whom he had great reaſon well to reſpect; ſuppoſe he certainly knew that they were ſuch a mans Letters, and no counterfeit: yet if he ſhould receive Letters in his Majeſties name, containing the ſame or other as reaſonable requeſt: although he knew not ſo certainly that theſe were his Majeſties Letters, as that the others were ſome well-reſpected Subjects, yet is he in dutie bound to uſe them with greater reſpect and reverence, than the former. The bare preſumption and probabilitie that they were the Kings Letters, doth binde him to enquire further, whether they were his Letters or no: nor were his fault excuſable, if he ſhould ſhew any ſigne of diſloyaltie, or irreverence towards them, until he knew that they were not ſuch, as their Title or ſuperſcription did import.

5 He that hath but the ſame probabilitie, that the Scriptures contain in them Gods own words, as that Livie his Hiſtories contain the Roman affairs, muſt needs eſteem of them infinitely above all humane works. And This fruit hypothetical or ſuppoſed Belief may bring forth, even in the unregenerate or natural man. And what hath been ſaid of reverence to the Scriptures upon this ſuppoſal, is alſo moſt true of mans actions. If men do but believe it as probable, that the Scriptures are the Word of God: this belief will procure many good moral actions, and much amendment of life, though not ſuch ſpiritual perfection, as God in his Word requireth. And the reaſon of this aſſertion is evident. For we ſee daily, that men undertake actions of great difficultie and danger, not ſo much according to the probabilitie of attaining ſome good, as according to the greatneſs of that good which poſſibly may be attained. So we ſee many, that might live in eaſe at home with certaintie of moderate gains, to undertake voyages to the Weſt or Eaſt Indies, only upon this reſolution, That if it be their luck or lot to be rich, there they may have enough, although the adventure be ſubject to great dangers, and obnoxious to infinite caſualties. And many there be, that will not uſually lay out a penny, but upon very fair ground of ſome gain or ſaving thrift, who yet will be well content to venture a Crown or an Angel in a Lotterie, where there may be ſome poſſibilitie, though no probabilitie, of obtaining twentie or thirtie pounds. Theſe, and infinite other examples, obvious to dailie experience, may ſerve as a perfect induction of our general aſſertion. That the meer poſſibilitie of obtaining ſome great and extraordinary good, is of greater moment in ſ •• ying •… ctions, then certainty of accompliſhing pettie deſires, or greateſt probabilities of purchaſing ordinarie commodities or delights. To deduce then out of this general the particular we intended. In the Scripture are promiſed to all ſuch as love God and do his will, far greater bleſſings, then humane knowledge could ever have conceived. The like is true in avoiding dangers. •… undertake matters of more difficultie and charges, to prevent 〈◊〉〈◊〉 miſchances which may inſue, then they would do to eſcape ſome imminent but ordinarie danger, or to releaſe themſelves from ſome ſmaller harms that alreadie have befallen them. Could men conſider theſe things ſeriouſly, and account of them but as probable: what is there in this life, which in any reaſon they ſhould not venture for the obtaining of ſo great a good? Were men but probably perſwaded that there were (as the Scriptures and the Articles of our Belief tell us) a life everlaſting, full laden with all the fruits of true life, joy, peace, and all choiſeſt pleaſures, without any annoyance: how could they not be moſt readie, and willing to ſpend this whole tranſitorie life (whoſe dayes are but few, and moſt of them evil, full fraught with grief and diſtreſs) in the ſervice of God, who would thus reward them? Yea, how could they not be deſirous to lay down this life it ſelf, upon hope of obtaining ſuch a life? For this life compared to that to come, hath not the proportion of a Farthing to whole Millions of Gold, or all the treaſures in this World. Nor is the caſe herein like unto that of adventures or Lotterie; where a man may venture his life, or goods if he liſt, but if he do not, none calleth him to an account for not doing it: But in the Scriptures everlaſting torments, grief, and perpetual horror are threatned to all ſuch, as frame not their lives according to Gods will in them revealed.

CHAP. III.

Of general incitements to ſearch the truth of Scriptures or Chriſtian belief.

1 WE may hence clearly ſee how inexcuſable, even in the judgement of fleſh and blood, all men are, that either by hearing or reading have any acceſſe unto the Goſpel, and do not uſe the beſt endeavours of their natural wit (if God as yet have touched their hearts with no better grace) to ſearch out the truth thereof. For ſeeing in the Scriptures are propoſed to every mans choice everlaſting life, or everlaſting death: what extream madneſs is it for men to enter into any courſe of life, or to undertake any matter of moment, which may exact their chief imployments, before they have diligently looked to the main chance? before they have tried the utmoſt of their wits, and others beſt adviſe, to know the tenour of their own eſtate? We ſee daily what great pains men of no ſmall account do take in the ſtudie of Alchymie, ſpending their ſpirits, and moſt of their ſubſtance in trying concluſions, and ſearching out the truth of thoſe things, for which they have but weak grounds of Philoſophie or reaſon; onely the conceit of the good they aim at, (which is rather poſſible then probable for them to attain) inforceth a kinde of hope, and encourageth them to go forward.

2 To ſpeak nothing of the good the Scripture promiſeth, the very conceit of eternal death (me thinks) ſhould move, either the Chymicks, (which ſpend much gold only upon hope of getting more) or any other man whatſoever, to ſpend all the treaſure, whatſoever either this their Art, or all other could yeeld, to ſecure themſelves from ſuch horrible torments, as the Scriptures threaten to their Contemners or negligent Hearers. And why ſhould not all men then in reaſon beſtow moſt time and pains, in ſearching the truth of thoſe things, which concern their ſouls eſtate? whoſe ſecuritie in all reaſon they ſhould purchaſe with the higheſt hopes, and utmoſt aim of all other travails in this life. Here then (as I ſaid) the full height of mans Iniquity, and his inexcuſable Madneſs, is moſt plainly diſcovered; that having theſe two motives, which in natural reaſon do ſway all Humane Actions, offering themſelves to encourage him in ſearching the Scriptures: yet notwithſtanding moſt men beſtow leſs labor in them, then in other ordinary Studies. Firſt, if we compare the good they ſet before us, as a recompence and reward of our travails, it is beyond all compariſon greater then the ſcope of any other Trade or Science. For here is a double Infinity of ſolid Good: Firſt, they promiſe Joy two wayes Infinite, both in Degree and Continuance. Secondly, they threaten unto their Contemners & deſpiſers death & torments doubly infinite, both in Degree and Continuance. Now if the probabilities of the truth of Scriptures were far leſs, than is uſually found in other ſtudies, or Humane hopes; yet could this in Humane reaſon be no reaſon why we ſhould labour leſs in them, than in other affairs; ſeeing the incomparable exceſs of the good they promiſe, doth abundantly recompence this. But if the Probability of the truth of Scripture, be in natural reaſon equal to the probabilities which men uſually take for their grounds in many greateſt attempts; then certainly not to beſtow as great pains and travail, in trying the truth of their promiſes, as in any other Human attempts, or affairs, doth argue infinite Madneſs. Aſk we the Chymick, what reaſon he hath to toil ſo much in the ſtudy of Paracelſus, or other intricate Writers of his Faculty; (the like we may ſay of any Phyſitians:) their anſwer (as you may reade in their writings) is this: Many Philoſophers in former ages have laboured much in this ſtudy, and have ſet down good rules of their experiments; who (as is probable) would never have taken ſuch pains upon no ground. And verily this tradition, or the authority they give to their Writers, is their chief motive. For I think few of their Ancient Authors have bequeathed to their ſucceſſors any Gold made by this Art, thereby to encourage them. If then tradition, conſent of time or approbation of Authors, or relation of experiments, be an eſpecial inducement for men to adventure their charge, pains, and travel in this Faculty, as in all other affairs: without all controverſie the Scriptures in all theſe motives have an eſpecial Prerogative above all other faculties or ſciences, albeit humane reaſon were admitted judge. For the Authority of Gods Church is far more general, then the conſent of any Writers in any one faculty whatſoever. The conſent of time likewiſe is greater. For no Age ſince Chriſts time in theſe civil parts of the World, but by the report of other Writers, as well as Chriſtians, hath yeelded obedience unto Scriptures as the Word of God. Men of moſt excellent ſpirits and learning in every Age, have addicted their ſtudies unto this truth. About the time of our Saviours coming, Curious Arts, and other civil diſciplines did moſt flouriſh. The Grecians ſought after Wiſdom and ſecular Philoſophy with the like; the Romans after Policy, State knowledge, and diſcipline of war; all the World almoſt, (above others, thoſe places wherein Chriſtianity was firſt planted) was then ſet upon Curious Arts: yet we ſee how the ſtudy and ſearch of Scriptures in ſhort time did prove, as Aarons Rod amongſt the Magitians Serpents. It hath devoured all, and brought them to acknowledge Allegiance unto it; uſing the help of beſt ſecular Arts, as it were Nutriment for the growth of Chriſtianity, and expelling the reſt as Excrements out of the Church. Nor can the Atheiſt name any Age, wherein the Heathen had an Oliver to oppugn our profeſſion, but we had a Rowland to defend it. If they had a Porphyrie or Celſus to oppoſe Philoſophy againſt it, we had an Origen (a 〈1 paragraph〉 Man by their own, confeſſion, of the moſt rare wit and hope for Philoſophy then living,) to forſake Philoſophy and follow Chriſtianity. It was not deſpair which made him, and many other excellent Scholars, Chriſtians: but the ſure hope which they found in this profeſſion, made them contemn all other hopes, and cleave to it with their hearts and ſouls; albeit their ſouls ſhould, for ſo doing be violently ſeparated from their bodies. This trial, I am perſwaded, few of their greateſt Philoſophers would have endured; but they had the Potentates of the World, as readie to applaud them, as to diſgrace the Chriſtians; and yet the Chriſtians multiplyed as the Iſraelites did by oppreſſion in Egypt. How reſolute they were, if we may not be believed bearing witneſs of our own profeſſion, let Epiſt. lib. 10. ep. 100. ad Trajan. aliter Ep. 97. In iis, qui ad me tanquam Chriſtiani deferebantur, hunc ſum ſequutus modum. Interrogavi ipſos, an eſſent Chriſtiani, confitentes iterum, ac tertio interrogavi, ſupplicium minatus, perſeverantes duci juſſi. Ne que enim dubitabam qualecun que eſſet quod faterentur pervicaciam certè, et inflexibilem obstinationem debere puniri.—Propoſitus eſt libellus ſine autore multorum nomina continens, qui negant ſe eſſe Chriſtianos, aut fuiſſe. Quū praeeunte me deos appellarent, & imaginituae, quam propter hoc juſſeram cum ſimulachris numinum adferri, thure, ac vino ſupplicarent, praeterea maledicerent Chriſto; quorum nihil cogi poſſe dicuntur, qui ſunt revera Chriſtiani, dimittendos putavi. Pliny teſtifie, in whoſe judgement, Conſtancie and Reſolution was the onely crime in our Profeſſion deſerving puniſhment. And for this cauſe, he took want of reſolution, in ſuch as had been accuſed before him under the name of Chriſtians, as a ſufficient Argument that they were not Chriſtians in deed or heart; For, ſuch, as he had been enformed, could not be inforced to any ſuch idolatrous practiſe, as he perſwaded theſe men unto.

3 Laſtly, the experiments which are related by Authors of this profeſſion, men (in any reaſonable mans judgement) as much to be Believed herein, as any other Writers in theirs; are far more notable and apt to produce belief, and hope of attaining the truth in this profeſſion, than any others can have in theirs. The experiments of others were but ordinary and natural; theſe are extraordinary and ſupernatural. If the Atheiſt ſhould impudently deny the truth of their report: we may convince him with S. Auguſtines acute Dilemma. If the Miracles related by our Writers be true, they give evident experiment of the truth of Scripture: if there were no ſuch particular miracles, but all feigned; then this was a miracle above all miracles, that Chriſtian Religion ſhould prevail againſt all other Arts, Power, or Policy, without any extraordinary event or miracle. It was not ſo eaſie a matter to cozen all the Roman Emperours, and their Deputies, with feigned Tales; the World, which hated Chriſtians ſo much, was inquiſitive enough to know the truth of their reports. I may conclude; Niſi veritas magna fuiſſet non praevaluiſſet. It was miraculous doubtleſs, that it ſhould ſo enreaſe without arms; without any promiſe of carnal pleaſure, or ſecurity: but even againſt their natural inclination that did profeſs it, and all the Worlds oppoſition againſt it. It had enemies both private and publick, domeſtick and forraign, even the fleſh and ſenſe of thoſe which followed it fought againſt it.

4 Mahomet ſince that time hath found a multitude of followers; but all either enforced to follow him by threats of ſhame, diſgrace, and tortures in this life; or elſe allured thereto by fair promiſes of carnal pleaſures to be perpetual without interruption in the life to come. He hath ſet his followers ſuch a courſe, as they might be ſure both of wind and tide. And if the Haven whereat they arrive were as ſafe as their courſe is eaſie, they were of all men the moſt happy. But Chriſtianity from its firſt beginning, was to row againſt the ſtream of fleſh and blood, and to bear out ſail againſt all the blaſts that the Devil, World, or Fleſh could oppoſe againſt it. In a word, the increaſe of Mahumetiſm hath followed the barbarous Turkiſh monarchies advancement, as moiſture in bodies doth the increaſing fulneſs of the Moon. And it had been an extraordinary Miracle, if a barbarous multitude (never acquainted with any civil pleaſures,) ſhould not have compoſed their mindes unto their Emperours, in following a Religion, framed, as it were, to court the ſenſes, and wooe the fleſh. But Chriſtianitie then flouriſhed moſt, when the ſcorching heat of perſecution was at the height: When the countenance of Emperours, as terrible to their foes (for their Heroical valour) as plauſible to their friends (for their lovely carriage) were moſt fiercely ſet againſt it. What Princes either more terrible to their enemies, or more amiable to their friends, than Trajan, Diocleſian, or others of the Chriſtians perſecutors were? What man living is there of civil education, that would not have lothed Mahomet, and the whole ſucceſſion of the Ottoman Familie, in reſpect of theſe Roman Princes? And yet a great part of their native Subjects, men, as otherwiſe excellently qualified, ſo of a quiet and peaceable diſpoſition, yet readie alwaies to venture their lives for theſe Heathen Princes, in moſt dangerous ſervice againſt the enemies of the Roman Empire, but moſt readie to follow the Cruciſied Chriſt through fire and ſword, againſt their Emperors command (dearer to them than this mortal life) and all the Worlds threats, or allurements. It were ſottiſh to think, that ſuch men had not perfect notice of ſome Higher Powers Commandment to the contrarie, (whom they thought it ſafer to obey) when they contradicted the commandments, or fair allurements of theſe ſupream Earthly Powers. And it were as ſilly a perſwaſion to think, that, if the great Turk would change his religion for any other, that might yeeld like hopes of carnal pleaſure after this life, any great number of his Subjects would loſe their dignities for refuſing ſubſcription.

5 The brief of what hath been, or may be ſaid concerning the grounds or motives of our Aſſent unto Objects ſupernatural, may be compriſed in theſe four Propoſitions following; of which the firſt two are Axiomes evident in nature, and received by all. The two latter undoubted Axiomes amongſt true Believers, but ſuppoſitions onely to meer natural men, or Novices in Chriſtianity.

6 The firſt, The Stile or Title of theſe Sacred Books pretending divine Authority, binde all men to make trial of their truth, commended to us by our Anceſtors, confirmed to them by the Blood of Martyrs their Predeceſſors, to uſe the means which they preſcribed for this trial; that is, Abſtinence from things forbidden, and Alacrity in doing things commanded by them.

7 The ſecond, Ordinary Apprehenſion, or natural Belief of matters contained in Scriptures, or the Chriſtian Creed, are of more force to cauſe men to undertake any good, or abſtain from any evil, than the moſt firm Belief of any ordinary matters, or any points of meer Natural conſequence.

8 The third, Objects and grounds of Chriſtian Belief have in them greater ſtability of truth, and are in themſelves more apt to found moſt ſtrong and firm Belief, then any other things whatſoever meerly credible.

9 For, as the moſt noble Eſſences, and firſt Principles of every Art, are moſt intelligible: ſo are divine Truths of all other moſt Credible. Not that they are more eaſie to be Aſſented to of any, at their firſt propoſal, But that they have a greater meaſure of credibilitie in them: and as their credibilitie and truth is inexhauſtible, ſo Belief of them once planted, can never grow to ſuch fulneſſe of certaintie, as not to receive daily increaſe, if we applie our mindes diligently unto them: ſo that true Chriſtian Belief admits no ſtint of growth in this life, but ſtill comes nearer and nearer to that evidence of Knowledge, which ſhall ſwallow it up in the life to come. For the conceit of impoſſibilities or repugnances in nature, objected by the obdurate Atheiſts to make the Principles of Chriſtian religion ſeem incredible (that they might like old Truants have the companie of Novices in Chriſtianitie to loiter, or miſ-ſpend good hours with them:) we ſhall by Gods aſſiſtance diſpel them, and all other Clouds of like Errours, in unfolding the truth of thoſe Articles, which they moſt concern.

10 The fourth, The means of apprehending the truth of Scriptures, and experiments confirming their divine Authority, are, both for variety of kindes, and number of Individual, in every kinde, far more and more certain, than the means of apprehending the grounds of any other Belief, or the experiments of any other teachers Authority.

11 Some Particulars of every kinde, with the General Heads or Common places whence like Obſervations may be drawn, we are now to preſent, ſo far as they concern the confirmation of the truth of Scriptures in general. For the experiments, which confirm the truth of ſuch particular places of Scripture, as teach the Articles of our Creed expreſly, will come more fitly into the unfolding of the Articles themſelves.

The ſecond general part of the firſt Book.

SECT. I.

Of Obſervations internal or incident unto Scriptures, without Reference to any relations or events, other then are ſpecified in themſelves.

ALthough the Experiments confirming the truth of Scriptures be, as I have ſaid, many and divers; yet all may be reduced into theſe general heads or kindes. They may be found either in the Stile or Character of theſe writings themſelves; the Affections or diſpoſitions of their Writers; or in Events or Experiments (whatſoever the courſe of times affords) anſwerable to the Rules ſet down in Scriptures.

CAP. IV.

Of Hiſtorical Characters of Sacred Writings.

TO any man indued with reaſon not perverted, the Books of Moſes give more perfect proof of matters done and acted, then any other Hiſtorie in the World can poſſibly do: albeit we ſet aſide the ſecret Characters of Gods Spirit ſpeaking in them, which we ſuppoſe can be diſcerned of none, but ſuch as have the mark of the Lamb anſwerable to it engraven upon their hearts: But now we ſeek ſuch inducements to Belief, as may perſwade the natural unregenerate man of the Hiſtorical truth of theſe ſacred Volumes.

2 The prejudices ariſing from the ſtrangeneſs of matters related by him, the Reader ſhall finde mitigated in the next diſcourſe. In the mean time I muſt requeſt him to ſuſpend his judgement of them, and onely to intend the lively Characters of Hiſtorical truth in other relations, of matters neither ſtrange nor incredible in themſelves. Either Moſes wrote a true Hiſtorie, or elſe his words are but a Fiction: either Poetical to delight others, or Political to advantage himſelf or his ſucceſſors. Let ſuch as doubt of their Hiſtorical truth, duly examine, whether many things related by him can poſſibly be referred to any of theſe two ends. As for example, if theſe relations, Gen. 4. 1. and the 25. had not been either real Adjuncts of ſome Famous Truth then ſufficiently known, or elſe appointed by God to be notified for ſome ſpecial purpoſe to poſteritie: how could it poſſibly have come into any mans thought, or to what end ſhould it have gon thence into his Pen, to ſhew the reaſon why Evah ſhould call her firſt ſon Cain, or her third Seth?

3 He that would ſet himſelf to contradict, might reply; Moſes his invention was ſo copious, as to forecaſt that thoſe inſertions might make his Hiſtory ſeem more probable: or that he ſpake unawares according to the Cuſtom of the times wherein he lived. But why then ſhould he omit the like in all the generations from Cain and Seth unto Noah? the reaſon of whoſe name given him by his father he likewiſe ſpecifies, Geneſis 5. 29. Geneſis 5. 29. Then Lamech begat a ſon, and called his name Noah, ſaying, This ſame ſhall comfort us concerning our work, and ſorrow of our hands, as touching the earth which the Lord hath curſed. It was doubtleſs from ſome diverſity in the matter preſuppoſed unto this work, not from the workmans choice or invention, why the reaſon of theſe three mens names ſhould be ſpecified, as afterwards will more plainly appear. For the poſitive notes, or ſure tokens of a true Hiſtorie, they are moſt plentiful in the ſtories of Abraham, Jacob, and Joſeph. Each part of which, the Divine Providence, (whereof theſe are the moſt Ancient, moſt perfect, and moſt lively patterns,) would have ſet out with ſuch perſpicuitie of all circumſtances, that the Reader might be an eye-witneſs of their Hiſtorical Truth. The ſubject and iſſue whereof is in it ſelf ſo pleaſant, as will raviſh ſober and attentive mindes, and allure them to follow the main current of Divine Myſteries, which flow from theſe Hiſtories mentioned, as from their firſt Heads or Fountains. To point at ſome few, rather than handle any particulars.

4 If we may judge of the truth of mens writings by their outward form or Character, as we do of mens honeſtie by their looks, ſpeech, or behaviour: what Hiſtorie in the World bears ſo perfect reſemblance of things done and acted, or yeelds (without further teſtimonie then its own) ſo full aſſurance of a true narration, as the ſtories of Abrahams departure out of his Land, his anſwers to God, Sarahs diſtruſt upon miſconceit of Gods promiſes; her ſeeking to fulfil it by giving her Maid to Abraham, the manner of her ſpeech upon her Maids contemning her, the debate and iſſue of her controverſie, the Dialogue between the Angels of God and Abraham, with Sarahs Apology for laughing at their Meſſage; Abrahams journey to Mount Moriah, his ſervants expedition to Aram Naharim, with his Commiſſion to provide his young Maſter a Wife? There appears not in any of theſe the leaſt ſurmiſe of any Political reſpect, not any ſigne of affected delight, or Poetical repreſentations: ſeeing this Author falls immediately into other matters, and relates every thing (though many of moſt diverſe natures) with ſuch natural ſpecification of every circumſtance, as unleſs our hearts were prepoſſeſt with Belief, that he had writ them by his direction, who perfectly knoweth all things, as well ſore-paſt, as preſent, or to come, we would be perſwaded that moſt of them were relations of ſuch as acted them, uttered to their familiar friends immediately upon the fact, whileſt all circumſtances were freſh in memory.

5 How others are affected I cannot tell; me thinks when I reade that ſtory, Geneſis 34. I am transformed into a Man of the Old World, and become a neighbour of old Jacob, over-hearing him and his ſons debating the ſlaughter of the Sichemites: The old man complains; Ye have troubled me, and made me ſtink among the inhabitants of the land, as well the Canaanites as the Perizzites: and I being few in number, they ſhall gather themſelves together againſt me, and ſo ſhall I and mine houſe be deſtroyed: and they anſwered and ſaid; Shall he abuſe our Siſter as a Whore?

6 Or if this deſcription, though iſſuing as naturally out of the real diſpoſition of the true, (no fained) parties deſcribed, as brightneſs out of the body of the Sun, yet becauſe but ſhort, may ſeem more imitable by Art: I will propoſe a longer Dialogue betwixt this old man and his ſons for a pattern: of which faireſt colours, that Art or Invention can put upon any fained Subject, will come as far ſhort, as Solomons gawdy, but artificial attire, did of the native beauty of wild Lillies; or any dy that Art can give, of the natural ſplendor of fineſt Pearls, the Onix or other more precious ſtone. Geneſis 42. 29. And they came to Jacob their father unto the land of Canaan, and told him all that had befallen thē, ſaying, V. 30. the man, who is lord of the land, ſpake roughly unto us, and put us in priſon as Spies of the Countrey. V. 31. And we ſaid unto him, we are true men, and are no Spies. V. 32. We be twelve brethren, ſons of our father: one is not, and the yongeſt is this day with our father in the land of Canaan. v. 33 Then the lord of the Countrey ſaid unto us, Hereby ſhall I know if ye be true men; Leave one of your brethren with me, and take food for the famine of your houſes, and depart; V. 34. And bring your youngeſt brother unto me, that I may know that ye are no Spies, but true men: So will I deliver you your brother, and ye ſhall occupie in the land. V. 35. And as they emptied their ſacks, behold, every mans bundle of money was in his ſack, and when they and their father ſaw the bundles of their money, they were afraid. V. 36. Then Jacob their father ſaid unto them, Ye have robbed me of my children: Joſeph is not, and Simeon is not, and ye will take Benjamin: all theſe things are againſt me. V. 37. Then Reuben anſwered his father, ſaying, Slay my two ſons, if I bring him not to thee again: Deliver him to mine hand and I will bring him to thee again. V. 38. But he ſaid, my ſon ſhall not go down with you: for his brother is dead and he is left alone: if death come unto him by the way which ye go, then ye ſhall bring my gray head with ſorrow unto the grave. Cap. 43. v. 1. Now great famin was in the land. V. 2. And when they had eaten up the corn which they had brought from Egypt, their father ſaid unto them, Turn again, and buy us a little food. V. 3. And Judah anſwered him, ſaying, The man charged us by an oath, ſaying, Never ſee my face, except your brother be with you. V. 4. If thou wilt ſend our brother with us, we will go down and buy thee food. V. 5. But if thou wilt not ſend him, we will not go down: for, &c. N. 6. And Iſrael ſaid, wherefore dealt ye ſo evil with me, as to tell the man, whether ye had yet a brother, or no? V. 7. And they anſwered, The man asked ſtraitly of our ſelves, and of our kinred, ſaying, Is your father yet alive? Have ne any brother? And we told him according to theſe words. Could we know certainly that he would ſay, Bring your brother down? V. 8. Then ſaid Judah, to Iſrael his father, Send the boy with me, that we may riſe and go, and that we may live and not die, both we, and thou, and our children. V. 9. I will be ſurety for him, of my hand ſhalt thou require him: If I bring him not to thee, and ſet him before thee, then let me bear the blame for ever. 10. For except ye had made this carrying, doubtleſſe by this we had returned the ſecond time. V. 11. Then their father ſaid unto them, If it muſt needs be ſo now, do thus: Take of the beſt fruits of the land in your veſſels, and bring the man a preſent; a little Rozen, a little Honey, Spices, and Myrth, Nuts, & Almonds. V. 12. And take double money in your hand, and the money that was brought again in your ſacks mouths: carry it again in your hand, leſt it were ſome overſight. V. 13. Take alſo your brother, and ariſe, and go again to the man. V. 14. And God Almighty give you mercy in the ſight of the man, that he may deliver you your other brother, and Benjamin: but I ſhall be robbed of my child, as I have been. The ſtorie is is Geneſis 42. from the 29. unto the 15 verſe of the 43 Chapter. The circumſtances, which I would eſpecially commend unto the Readers conſideration, are, firſt; The old mans jealouſie, v. 36. upon his ſons relation what had befallen them in their journey, and the Governours deſire of ſeeing Benjamin, v. 31, 32, 33, 34, 35. His peremptorie reply, v. 33. to Reubens anſwer, v. 37. The manner of his relenting, chap. 43. v. 6. upon neceſſitie of their going for more food; and his ſons peremptory refuſal to go without Benjamin, in the five firſt verſes of the 43 Chapter. * His condeſcending v. 11. upon their juſt Apologie for mentioning their youngeſt brother to the Governour; and Judahs undertaking for Benjamins ſafe conduct back, and forth, in the 10. 9. 8. and 7. verſes; laſtly, the cloſe or Epiphonema of his ſpeech, v. 13. and 14. Whileſt I compare one of the circumſtances with another, and all of them with other precedent and conſequent, (chiefly with Judahs ſpeech to Joſeph, Geneſis 44. from the ſixteenth verſe to the end of the Chapter,) although I knew no other Scripture to make me a Chriſtian, this one place would perſwade me to become a Pythagorean, and think that my ſoul had been in ſome of Jacobs ſons, where it had heard this controverſie, rather then to imagine, that it could have been fained by any that lived long after.

7 Or if we conſider not the particular relations onely, but the whole contrivance and iſſue of this ſtorie; what patern of like invention had Moſes to follow? If the Atheiſt grant ſuch a Divine Providence, as he deſcribes; let him tell us whence he learned it. If from any more ancient deſcription, let this be ſuſpected for artificial; if not, let this be acknowledged for the firſt natural repreſentation of it. Without either a former patern to imitate, or true reſemblance of ſuch a Divine Providence in events immediately to be related, how could ſuch a Supream Power, governing and diſpoſing all things contrary to the deſignes and purpoſes of man, be by mortal man conceived? More probable is the Poets fiction, that Minerva ſhould be conceived in Jupiters brain; then that Humane Fancie ſhould bring forth a more Omnipotent, more wiſe or excellent Deity, than the Poets make their Jupiter, without any true image of his Providence, manifeſted in the effects? But after the manifeſtation of it in the ſtory of Joſeph, and the live-picture of it taken by Moſes; all imitation of it was not ſo difficult, though he that would ſeek to imitate him fully ſhould herein come as far ſhort of the ſolid marks of his hiſtorical truth, as the Egyptians Juglers tricks did of true Miracles.

8 As all theſe, and many other places yeeld undoubted Characters of true Hiſtorical narrations, ſo do his ſpeeches unto this people, Deut. 29. 30. 31. Infallible ſymptoms of a dving man, and one that indeed had born this mighty Nation, as an Eagle bears her voung ones upon her wings. Theſe admirable ſtrains of his heavenly admonitions, and divine propheſies, compared with the live images of former truths, witnſſe that he was the Janus of Prophets, Vates oculatus tam prateritorum quain futurorum, one that could both clearly ſee. what had been done beſo •… what ſhould fall out after his death: Both which ſhall hereafter (God willing) better appear, by matters related, and event, foretold by him.

9 But to proceed, the whole Hiſtorical part of the Bible, not Moſes his Books alone, yeeld plenty of ſuch paſſages, as being compared with other circumſtances, or the main drift and ſcope of the entire ſtories, whereof they are parts leave no place for imagination, either why they ſhould, or how poſſibly they could have been inſerted by Art or Imitation: or have come into any mans thoughts, not moved by the real occurrence of ſuch occaſions as are ſpecified in the matters related. And ſeeing all of them are related by ſuch as affect no Art; many of them by ſuch as lived long after the parties that firſt uttered or acted them: we cannot conceive how all particulars could be ſo naturally and fully recorded, unleſs they had been ſuggeſted by his Spirit, who giveth mouth and ſpeech to man, who is alike preſent to all ſucceſſions, able to communicate the ſecret thoughts of forefathers to their children, and put the very words of the deceaſed, never regiſtred before, in the mouths or pens of their ſucceſſors for many generations after, as diſtinctly and exactly, as if they had been caught in Characters of Steel or Braſs, as they iſſued out of their mouths.

10 When I reade that ſpeach in Ovid. 4 Metam. Fab. 8.

Sive es mortalis, qui te genuere beati, Et Mater foelix, & fortunata profectò Si qua tibi Soror eſt, & quae dedit ubera Nutrix. If mortal thou, thrice happy ſure thy Parents be; Or if thou any Siſter haſt, thrice happy ſhe; Thrice happy Nurſe, whoſe breaſts gave ſuck to thee.

I ſee no inducement to believe this for a true Story, becauſe I know the end and aim of his writing was, to invent Veriſimilia, to feign ſuch ſpeeches, as beſt beſitted the perſons whoſe part he took upon him to expreſs, thereby to delight his hearers with variety of lively repreſentations. But when I reade that narration of our Saviours Apology for himſelf againſt the Jews, which ſaid he had an unclean ſpirit, Luke 11. 14. and a woman coming in with her verdict, Now bleſſed is the womb that bare thee, and the paps that gave thee ſuck, v. 27. This unexpected ſtrain, with our Saviours reply unto it; Yea rather bleſſed are thoſe that hear the word of God and keep it, v. 28. ſo briefly inſerted into the Story, inforce me to think, that it was penned by one that ſought onely to relate the truth, part of which was this womans ſpeech. But with the means of knowing the New Teſtament to be the Word of God, I will not here meddle: the Old Teſtament ſufficiently proveth it, beſides many other experiments to be proſecuted in the unfolding of ſundry Articles.

CAP. V.

Of the Harmony of ſacred Writers.

AN other Inducement for believing the truth of the Old Teſtament, is the Harmony of ſo many ſeveral writers, living in ſuch diſtance of Ages, handling ſuch diverſity of arguments, and covering them with ſtiles, for the majeſty of ſome, and the familiarity of others, more different, then Virgils verſes, and the rudeſt countrymans talk; and yet all of them retaining the ſelf ſame reliſh. Whiles we reade Tully, Virgil, Livie, Saluſt and Ovid, though all living near about one time; yet their writings differ as much as Fleſh and Fiſh. Many learned men like ſome one or few of theſe, and yet much miſlike others, reputed as excellent writers in their kinde, living about the ſame time: much more might he that ſhould have read the common or vulgar Hiſtoriographers, Poets, or Orators of that time, have contemned them as baſe in reſpect of the former. But the Prophets of the Old Teſtament, and the Hiſtoriographers of the ſame, though differing infinitely in degrees of ſtile and invention; yet agree as well in the ſubſtance or eſſential quality of their writings, as the ſame Pomander chafed and unchafed. There is the ſame odour of life, and goodneſſe in both, but more fragrant and piercing in the one than in the other. And no man that much likes the one, can miſlike the other: he may like it leſſe, but diſlike it he cannot, if he like the other. Omnibus eſt illis vigor & coeleſtis origo.

2 Many other inducements of this kinde are ſet down at large, by that Flower of France, and glory of Chriſtian Nobility, in the 24 and 25 Chapt. of his book of the truth of Chriſtian Religion: as alſo in Ficinus and Vives, whoſe labours it is hard to ſay whether he hath more augmented or graced. One eſpecial motive is from the drift, and ſcope of all theſe ſacred writings; whether Hiſtories, Prophets, Pſalms, or the Goſpel. The end and ſcope of all theſe, is onely to ſet out the glory of God, and the good of mankinde. In their moſt famous victories, and good ſucceſſe of their beſt contrived policies, they aſcribe the glory wholly to God. There is no circumſtance inſerted to erect the praiſe of man, not of the chiefeſt managers of ſuch affairs. They account it the greateſt praiſe that can be given unto their Worthies, to let the World know they were Beloved of God, and that God did fight for them. Not one Writer in this ſacred volume bewrayes the leaſt ſigne of envie towards others, that lived with him, or had gone before him: Not one that giveth the leaſt ſuſpition of ſeeking his own praiſe by leſſening others deſerts, as if he had corrected wherein others had erred, or finiſhed what they had well begun, but left imperfect. No intimation in any of them to let poſterity underſtand, that it ſhould think it ſelf beholding to them for their good directions. They ſeek no thanks, as if they undertook their labours voluntarily, only for the good of others; but proclaim a neceſſity laid upon them, for doing that which they do, and a Wo if they do it not. They ſpare not to rehearſe the iniquity, and ſhame of their progenitors and neareſt kinsfolks, with Gods fearful judgements upon them for the ſame, to regiſter their Prince and peoples, or their own diſgrace (as the World counteth diſgrace) to all poſterity: ſo Gods Name may thereby be more glorified, and his Church ediſied, Jer. 9. v. 23, 24. Let not the wiſe man glory in his wiſdom, nor the ſtrong man glory in his ſtrength: but let him that glorieth, glory in that he underſtandeth and knoweth the Lord. Jeremy himſelf revealeth his own ſlackneſſe in undertaking his appointed charge, Jer. 20. v. 7. 8, 14, 5, 16, 17, 18. he no where bewrayes any deſire of praiſe, as if he had excelled all his equals in wit: all that is good in him, or his people, he giveth to God. Daniel, who did excel in the interpretations of dreams and prophecies, and had the ſtate of many kingdoms for many years to come revealed unto him; ſo as if he would have challenged the revelation of his countries return from Captivity, he could not have been diſproved, yet ingenuouſly ſheweth that he learned this out of the prophecy of Jeremy Dan. 9. v. 2. Although his meaſure of knowledge was exceeding great, yet he affects not the reputation of Knowing above that meaſure, which God hath given him, Romans 12. 3.

3 This one quality (in them all) of not ſeeking their own, nor their countries praiſe, but onely the praiſes of their God, and the profit of his Church (if we conſider it well) may ſufficiently teſtifie, that they ſpeak not upon private motions, who were thus clear from all ſuſpition of private reſpects. Nor can we ſuſpect, that they ſhould thus conſpire together unto one end, from the will and purpoſe of man. For what man could limit others thoughts, or rule their wits which lived after him? Leaſt of all can Chance be imagined the Author of ſo many ſeveral writers conſtancy in conſpiring thus to one end in ſeveral Ages. Let us conjecture what cauſes we can, S. Peter muſt reſolve the doubt, 2 Peter 1. 20, 21. All of them ſpake as they were moved by the holy Spirit, which was preſent one and the ſame to all. If they had not ſpoken as they were moved by the Spirit, but as if they had moved themſelves, to finde out matter, or ſtretched their wits to enlarge invention: then would the later ſort eſpecially have catched at many By-narrations, and inſerted many 〈 in non-Latin alphabet 〉 , little pertinent to that foundation which others had layed before them. But now we ſee the continual drift of their writings ſo ſeriouſly ſet upon one and the ſelf-ſame end, as if they had all wrought by an others diction, who had caſt the platform of the edifice himſelf, not minded to finiſh his work in any of the firſt workmens age: and yet will have the later to begin where the other left, without any alteration or tricks of their own invention.

4 All theſe properties of theſe ſacred Writers, do ſufficiently witneſſe their motives to have been Divine, but more abundantly whileſt we conſider the vanity of the Jewiſh people, if we take them as they are by nature, not ſanctified by the Spirit of God. For naturally they are given to magnifie their own Nation, more then any other people living, yea to make God beholden unto them for their ſanctity: few of them would ſeek the praiſe of their God, but with reference to their own Hence our Apoſtle S. Paul brings it as an argument of the truth of his Goſpel, 2 Cor 4 5. in that he did not preach himſelf but Chriſt Jeſus the Lord, and himſelf their ſervant for his ſake ſo doth our Saviour, John 7. v. 18. He that ſpeaketh of himſelf ſeeketh his own glory, but he that ſeeketh his glory that ſent him, the ſame is true, and no unrighteouſneſſe is in him. This ſincerity in teaching, (eſpecially in a man of Jewiſh progeny) when it is tried to continue without all affectation or diſſimulation, is the true 〈 in non-Latin alphabet 〉 or touchſtone, the Livery or Cognizance of a man ſpeaking by the Spirit of God. The like live Characters of ſincerty are not to be found in any elſe, ſave only in theſe ſacred Writers, or ſuch as have ſincerely obeyed their doctrine. And in many of thoſe books which our Church accounts Apocryphal, there evidently appears a ſpice of ſecular vanity; howſoever the Pen-men of them were truly religious ſanctified men, and have ſought to imitate the writing of the Prophets, and other Writers of this ſacred Volume. But much more eminent is the like vanity in Joſephus, a man otherwiſe as excellent for meer natural parts, or artificial learning, as his Country yeelded any, not inferior to any Hiſtoriographers whatſoever.

5 Seeing in this whole body of Scriptures there appears one and the ſame Spirit, albeit the members be of diverſe faſhion and quality: this ſacred volume it ſelf may ſerve as a lively type or image of that Vnity of the Spirit in the bond of peace, which ought to be in the Church and myſtical body of Chriſt, Epheſ. 4. v. 3. They all endeavour to keep the unity of the Spirit in the bond of peace. None of them preſumed to underſtand above that which was meet for them to underſtand. All according to ſobriety, as God dealt to every one of them the meaſure of faith. They are as many members of one body, which have not one office, v. 4. And we may ſee that verified in the Canon of the Old Teſtament, which S. Paul attributes unto the Church in Chriſt; There are diverſities of gifts, but the ſame Spirit. And again, To one was given the ſpirit of wiſdom, as unto Solomon; to another knowledge, as unto Ezra Nehemiah; 1 Cor. 12. 4. Verſ 14. to another ſaith, as unto Moſes, Abraham; to another prophecy, as unto Eſay, Verſ 11. Jeremy: All theſe gifts were wrought by one and the ſame Spirit, which diſtributeth to every one as he would. The beſt means to diſcern this harmony in their ſeveral writings, would be, to retain the unity of the Spirit by which they wrote. But alas! we have made a diviſion in the body of Chriſt, whileſt one of us detracts, envies or ſlanders another; or whiles we wrangle unmannerly about idle queſtions, or terms of art, our jars, (ours that have the name of Chriſts meſſengers) make all the World beſides, and our ſelves oft-times (we may fear) doubt of the true and real unity betwixt Chriſt and his members, now eclipſed by our carnal diviſions. But howſoever theſe here mentioned are in their kinde, good motives unto ſober mindes; and the more diligent and attentive men are to obſerve theſe and the like, the more fully ſhall they be perſwaded, that theſe writings are the dictates of the Holy Ghoſt.

CAP. VI.

Of the Affections or diſpoſitions of the ſacred Writers.

WIth the Experiment of this kinde we may rank the vehemency of affection, which appears in many of theſe ſacred writers, moſt frequent in the book of Pſalms. And to diſtinguiſh fained or counterfeit from true experimental affections is the moſt eaſie, and moſt certain kinde of Criticiſm. He that never had any himſelf may ſafely ſwear, that moſt Poets ancient or modern, have had experience of wanton loves. For who can think that Catullus, Ovid, and Martial had never been acquainted with any but painted women, or written of love matters onely as blinde men may talk of Colours? Or, who can ſuſpect, that either Ovid had penned his books De Triſtibus, or Boetius his Philoſophical Conſolation, onely to move delight, (as children oft-times weep for wantonneſſe:) or fained theſe ſubjects to delude the World, by procuring real compaſſion to their counterfeit mourning? But much more ſenſible may we feel the pulſes of our Pſalmiſts paſſions beating their ditties, if we would lay our hearts unto them. Albeit wee ſeek not to prove their divine authority from the ſtrength of paſſion ſimply, but from the objects, cauſes, or iſſue of their paſſions. And the Argument holds thus; As the Ethnick Poets paſſions, expreſſed in their writings, bewray their experience in ſuch matters as they wrote of; as of their carnal delight in love enjoyed, or of earthly ſorrow for their exiles, death of friends, or other like worldly croſſes: So do theſe ſacred Ditties witneſſe their Pen-mens experience in ſuch matters as they profeſſe; as of ſpiritual joy, comfort, ſorrow, fear, confidence, or any other affection whatſoever. If we compare Ovids Elegy to Auguſtus with that Pſalm of David, (in number the 51.) why ſhould Tr • ſt. l. 〈◊〉 . 2. we think that the one was more conſcious of miſdemeanour towards that Monarch, or more ſenſibly certain of his diſpleaſure procured by it, than the other of ſoul offences towards God, and his heavie hand upon him for them? Davids penitent bewayling of his ſouls loſſe, in being ſeparated from her wonted joyes, his humble intreaty and importunate ſuit, for reſtauration to his former eſtate, argue, he had been of more entire familiar acquaintance with his heavenly, than Ovid with his earthly Lord; that he had received more ſenſible pledges of his love, was more deeply touched with the preſent loſſe of his ſavour, and better experienced in the courſe and means of reconcilement to it again. Have mercy upon me, O God, according to thy loving kindneſſe: Pſlam 51. 1. according to the multitude of thy compaſſions put away mine iniquities. Waſh me throughly from mine iniquity, and cleanſe me from my ſin. For I know Verſe 2. Verſe 3. mine iniquities, and my ſin is ever before me. Againſt thee, againſt thee onely have I ſinned, and done evil in thy ſight. What was it then which cauſed his preſent grief? bodily pain? exile, loſſe of goods, want, or reſtraint of ſenſual pleaſurs? Yea, what was there that worldly minded men either deſireor know, which was not at his command? And yet, he, well for health of body, only oppreſſed with grief of mind, moſt deſirous to ſequeſter himſelf from all ſolace, which his Court or Kingdom could afford, in hope to finde his company alone who was inviſible, and to renew acquaintance with his Spirit. Create a clean heart (O God) and renew a right ſpirit within me. Caſt me not away from thy preſence, and take not thy holy ſpirit from me. He accounts himſelf but as an exile, though living in his native ſoil, but as a ſlave, though abſolute Monarch over a mighty people; whileſt he ſtood ſeparate from the love of his God, and lived not in ſubjection to his ſpirit. If one in hunger ſhould loath ordinary or courſe ſare, we would conjecture he had been accuſtomed to more ſine and dainty meats. Hereby then it may appear, that David had taſted of more choice delights, and purer joyes, then the carnal minded knew, in that he loathes all earthly comfort in this his anguiſh, (wherein he ſtood in greateſt need of ſome comfort,) deſiring only this of God; Reſtore me to the joy of thy ſalvation, and eſtabliſh me with thy free Spirit. So far was he from diſtruſting the truth of that ineffable joy, which now he felt not (at the leaſt) in ſuch meaſures as he had done before, that he hopes by the manifeſt effects of it once reſtored, to diſſwade the Atheiſt from his Atheiſm, and cauſe laſcivi •… blood-thirſty mindes to waſh off the ſilth, wherein they wallow, with their cars. For ſo he addeth, Then ſhall I teach thy wayes unto the wicked, & ſin •… be converted unto thee. Deliver me from blood, O God, which art the God •… , and my tongue ſhall ſing joyfully of thy righteouſneſſe. Open thou •… , and my mouth ſhall ſhew forth thy praiſe; which as yet he could not ſhew forth to others, becauſe abundance of joy did not lodge in his heart; for God had ſealed up ſorrow therein, until the ſacrifice of his broken and •… were accompliſhed. From the like abundant experience of •… joy, the Pſalmiſt, Pſalm 66. v. 16. burſteth out into like conſi •… ; inviting us, as Chriſt did his Apoſtle Thomas, to come near and lay our hands upon his healed ſore, and by the ſcars to gather the skill and goodneſs of him that had thus cured him, beyond all expectation: Come Verſe 17. and hearken all ye that fear God, and I will tell you what he hath done to my ſoul; I called unto him with my mouth, and he was exalted with my tongue. Praiſed be Verſe 20. God which hath not put back my prayer, nor his mercy from me. The fulneſſe of his inward joyes was ſuch, and Gods providence over him ſo manifeſt and wonderful, that the preſent age wherein he lived could not (to his ſeeming) but take notice of it, whileſt the particulars, wherein the Lord had heard him, were in freſh memory: and all poſterity, he preſumes out of the abundance of his own belief, ſhould ſtill believe the goodneſſe of God, from this experimental relation of his goodneſſe towards him. He that hath leaſt experience of the like in himſelf, would he but attentively mark the fervency of of thoſe mens zeal, and vehemency of their godly paſſions, expreſſed in theſe here mentioned, and many like unaffected ſtrains, could not but acknowledge that famous inſcription, which a later degenerate laſcivious Poet, (out of ſuch a vain-glorious humour, as moves ſome baſely deſcended to uſurp the Arms of Noble men whoſe names they bear,) ſought to beſtow on all, even upon ſuch as himſelf was, Vates in name, but not in quality, to belong of right onely to theſe Pſalmiſts, or ancient ſacred Poets.

Fſt Deus in vobis, agitante caleſcitis illo: Impetus hic ſacrae ſemina mentis habet. Sure in your breaſts Gods Spirit hath his ſeat, Tis Divine motion breeds this heavenly heat.

For who can imagine, that the Author of the 74 Pſalm, v. 9. ſhould complain, without ſome touch of that Spirit, which he knew had been more plentiful in ſuch as had gone before him; We ſee not our ſignes, there is not one Prophet more, not any that knoweth how long. V. 10. O God, how long ſhall the adverſary reproach? ſhall the enemy blaſpheme thy name for ever? V. 11. Why withdraweſt thou thine hand, even thy right hand? Draw it out of thy boſome and conſume them. v. 12. Even God is my king of old, working ſalvation in the mids of the earth. Theſe ſober and conſtant motions, as it were of Systoles and Diaſtoles between Deſpair and Hope, expreſt in this and the 44 Pſalm, argue that thoſe wonders and noble works, which they had heard with their ears, and their fathers had told them, were no Fables, but matters truly and really acted, which had left deep impreſſion in their forefathers hearts, who had ſo thorowly felt and taſted the extraordinary Goodneſs of their God, that the longing deſire of like Favour is transfuſed as hereditary to poſterity, as the deſire of ſuch meats as Parents beſt affect, and uſe moſt to feed upon, uſually remains in their Children.

2 Or, to uſe the Author of the 42 Pſalm his own compariſon; Braying doth not more ſenſibly notifie the Harts panting after the water brooks, than that Pſalm doth his thirſting after the Spirit of Life; which ſometime had been diffuſed through his Faculties, and had fructified in Joy and comfort, but now in theſe ſtorms of affliction lay hid in his heart, onely ſupporting it with hopes of like fruit againſt a better ſeaſon; as the ſap whereby trees flouriſh in Summer, retiring to the root in Winter, preſerveth them ſound within, ſo that although Froſts may nip, and ſtorms outwardly deface them, yet they break forth again, and bear fruit in the Spring. And although I never miſtruſted the truth of that diſſenſion, betwxt the willingneſſe of the Spirit, and weakneſſe of the Fleſh, oft mentioned in Scripture; yet I know not how it addeth more life to my Belief, whileſt I ſee this conflict acted by the Author of the 42 and 43 Pſalms. The fleſh complains, as if his heart were ready to cloſe with dejected fear; My ſoul is caſt down within me, all thy waves and •• ouds are gone over me. The Spirit like a good Phyſitian, by reiterating that ſpeech of comfort, Why art thou caſt down, O my ſoul, and why art thou ſo diſ •… eted within me, raiſeth it up again, and dilateth his heart with hope in God againſt all hope in worldly ſight. For ſo he concludeth both theſe Pſalms, Wait on God: for I will yet give him thanks: he is my preſent help and my God. Generally, though the Pſalmiſts complaints be oft-times grievous, yet they never end them but with Hearty Prayer; though God oft-times lay great Plagues upon them; yet is their Confidence alwayes as great, that he will heal them. The beginning of their mournful Ditties alwayes repreſent the ſtorms of grief and ſorrow, that had gone over their ſouls: their end and cloſe is like the appearing of the Morning Star, foreſhewing the removal of the ſhadow of death wherein they ſate. Their ſudden tranſitions from grief to joy, is even as the breaking out of the Sun from under a thick tempeſtuous Cloud: So that the outward Character of their Songs, is a lively repreſentation of that truth, which one of them out of his inmoſt experience hath left regiſtred to the World; His wrath endureth but the twinckling of an eye, and in his pleaſure is life: heavineſſe may endure for a night, but joy cometh in the morning. Pſal. 30. 5.

3 This patience in Adverſity, and confident expectation of deliverance from above, compared with the Heathens impatience, alwayes ready to accuſe their Gods in their unexpected calamities, and ſeeking to vent their grief in Poetical Invectives againſt them: infallibly teſtifie, that the one did onely know the Divine Powers by hear-ſay, the others by experience; and that God was near to this people in all which they called upon him, and beheld the affairs of the Heathen onely a far off.

4 Yet beſide theſe particular lively Characters of experimental joy or grief, fear, or confidence: their conſonancy with the hiſtorical truth of alterations in the ſtate of Jewry, will much illuſtrate the former obſervations. For albeit the Pſalmiſts in their greateſt diſtreſſes or calamities, murmur not againſt the Lord God, as the Heathens do: yet the tenour of ſome late mentioned, with divers other Pſalms, argue that the people of God in thoſe times wherein they were written, either had not ſuch manifeſt ſignes of Gods favour; or elſe found not ſuch ſpeedy deliverance from the dangers feared, or calamities ſuffered by them, as the Prophet David in the 27 Pſalm v. 1. and other of their godly Anceſtors had done. The Lord (ſaith David) is my light and my ſalvation, whom ſhall I fear? The Lord is the ſtrength of my life, of whom ſhall I be afraid▪ Though an hoſt pitched againſt me, mine heart ſhould not be afraid: though war be raiſed againſt me, yet I will truſt in this; to wit, upon his former experience of Gods mercies ſpecified v. 2. When the wicked mine mine enemies came, and my ſoes came upon me to eat up my fleſh, they ſtumbled and fell. But greater was his confidence from the more often experience of Gods favour, when as his caſe otherwiſe, for the multitude and malignity of his enemies, was more deſperate, Pſal 3. v. 1. Many were his adverſaries that roſe up againſt him; and many that ſaid unto his ſoul, (when he fled from his ſon Abſolom) V. 2. There is no help for him in his God. Yet he, as an expert ſouldier, cannot be terrified with ſtales or brags, but betaketh himſelf unto his weapons; V. 3. Thou I ord art a buckler for me, my glory, and the lifter up of my head. So little is he diſmaied, that after his prayers he taketh his quiet reſt; V. 4. I did call upon the I ord with my voice, and he heard me out of his holy mountain. I laid me down and ſlept, and roſe again, for the Lord ſuſtained me. V. 5. I will not be afraid for 10000 of the people, that ſhould beſet me round about. The ſame confidence, raiſed from the experience of Gods aſſiſtance, was in the Author of the 46 Pſalm; God is our help and ſtrength, a very preſent help in trouble: Therefore will we not fear though the earth be moved, and though the mountains fall into the midſt of the Sea. The manner of Davids carriage, his confident preſaging of good ſucceſs, in times more apt to breed deſpair in others leſſe experienced in aſſiſtance from above, expreſt in ſundry Pſalms, compoſed when he fled from Saul, yeeld abundance of obſervations pregnant for this purpoſe.

5 Otherwiles this Kingly Prophet expoſtulates the wrongs offered by his enemies ſo confidently, and relateth his own integrity in ſuch pathetical and ſerious manner, that unleſs the inſcription of his Petitions, or other hiſtorical circumſtance, did give us notice, to whom he tendred his complaints, we would think that they had been ſo many reports, of what he had openly pleaded at ſome Bar, or Court of civil Juſtice, in the perſonal preſence, ſight, or audience of ſome viſible Judge, ready to give ſentence for him upon the firſt hearing of his cauſe. If any civil Heathen, that never had heard of any inviſible God, ſhould have taken up ſome of his Pſalms (the ninth for example) in the ſtreets, he would have imagined that the Author of them had either heard ſome ſupream Magiſtrate in his time deeply proteſting his reſolution for righting the poor, or elſe had been moſt intimately acquainted with the integrity of his proceedings in matters of Juſtice, that he durſt ſo confidently avouch unto the World on his behalf; Pſalm 9. v. 8. He ſhall judge the world in righteouſneſſe, and the people with equity. V. 9. The Lord alſo will be a refuge for the poor, a refuge in due time, even in affliction. V. 10. And they that know thy Name, will truſt in thee: for thou Lord haſt not failed them that ſeek thee. So lively was Davids, and other Ancient Pſalmiſts experience of the inviſible Gods aſſiſtance alwayes ready, as well in war as in peace, as well in executing judgement upon their treacherous, deceitful, or ſecret enemies, as in giving them victory over their profeſt and potent Foes.

6 But poſteritie had not, oftentimes, ſo full Experience of the ſame aſſiſtance, as appeareth from the manner of their complaints. The reaſon of this Diverſitie, in the Ancient and later Pſalmiſts apprehenſion of Gods favour; either in delivering them from danger, or righting them from wrong; was from the Diverſity of Times, the later not yeelding ſo manifeſt and frequent Documents of Gods mercy or juſtice, as the former had done. As Gods plagues upon the Ancient Iſraelites were oft-times ſudden, and (for the time) violent: ſo their deliverance from them was ſpeedy, becauſe their ſtubbornneſſe was leſſe, and the ſins, for which they were to repent, of leſſe continuance. But the continual increaſe of this peoples wickedneſſe, in their ſucceſſions, and poſterities ſlackneſſe, in ſorrowing either for their own or Predeceſſours ſins, made Gods plagues inflicted upon them more durable, as appeareth by the long Captivities and oppreſſions of this people in later Ages, If we compare them with the often, but ſhort afflictions, which in former times had befallen them. This long durance of great calamities, made Poſteritie leſſe apprehenſive of Gods promiſes then their forefathers had been; at the leaſt, whiles theſe continued, they were leſſe acquainted with Gods favour then their Predeceſſors were. And from the want of like ſenſible Experience of his preſent help in time of trouble, later generations are more querulous and leſſe confident in their prayers uttered in their diſtreſſe, as we may ſee in the 98, and other Pſalms, conceived by the Godly amongſt this people in the calamities of later Times. Thus we may ſee how truly the diverſity of Gods dealing with his people in different Ages, is repreſented in the Character, Stile, or Affection of theſe ſacred Writers, all much different in former and latter Ages: much more may we preſume, that the general and true Diverſity of Times, and GODS divers manner of proceeding with mankinde in their ſeveral Generations, is moſt truly related and exemplified in the Hiſtorical relations of the ſame ſacred Volumes; of which in the Section following.

7 Thus much of Experiments, or Obſervations drawn from the Character, or tenor of theſe ſacred Writings themſelves, or their Writers Affections repreſented in them. Theſe I have gathered, not that I can hope to perſwade any man ſo much by reading them, as by occaſioning him to obſerve the like, whiles he readeth theſe ſacred Volumes. For every man that readeth them with attentive Obſervation, may apprehend much more for the framing of true Belief in his own heart, then he can expreſſe to others: yea, to ſeek to make ful reſemblance of our inward Belief, or ſuch Experiments as confirm it, by outward diſcourſe, were all one, as if a man out of the ſlight impreſſion or tranſitorie repreſentation of his own face which he had lately beheld in a Glaſſe, ſhould ſeek to deſcribe it as fully and perfectly to another mans Apprehenſion, as if he had looked upon it with him in the ſame Glaſs

8 As there preſentation of our bodily ſhape, is lively and perfect whileſt we behold it in a true and perfect Glaſſe; but the Memorial or Phantaſie of it when we are gone thence, imperfect and dull: So is the apprehenſion of our own, or Experiments of others Belief, ſenſible and freſh, whileſt we ſet our hearts and mindes unto this perfect Law of Libertie, the onely true Glaſs of our Souls; but more hard to retain in memorie, or to be fully repreſented to another by Diſcourſe, then our bodily ſhape is by a bare deſcription. And as in the Art of Painting, general rules may be given for the right drawing of Pictures, yet he that will take any particular mans, muſt look upon the love face it ſelf, or uſe the benefit of his Glaſs: So in this caſe, there may be good directions given, how men ſhould draw Experiments, or take Obſervations of this kinde, which being taken, can not be fully imprinted in another, by him that took them: but every man muſt have continual recourſe unto this Spiritual Glaſſe, which far ſurpaſſeth all bodily Glaſſes in this; that in It we may ſee, not onely the true ſhape and proportion of our Souls as they are, or of what faſhion they ſhould be; but It hath alſo an operative force of aſſimilating them unto the paterns of godly and religious mens Souls repreſented herein, yea, even of transforming them into the ſimilitude of that Image wherein they were firſt created. The Idaeas of Sanctity and Righteouſneſſe contained in this Spiritual Glaſſe, are the cauſes of our Edification in good life and Vertue: as the Idaea or Platform in the Artificers head, is the cauſe of the Material Houſe that is builded by it.

SECT. II.

Of Experiments and Obſervations External, anſwerable to the rules of Scripture.

CAP. VII.

Containing the Topick, whence ſuch Obſervations muſt be drawn.

1 IF the Books of ſome Ancient rare Author, who had written in ſundry Arts, ſhould be found in this Age; all bearing the Authors name and other commendable Titles prefixed: a reaſonable man would ſoon be perſwaded, that they were His whoſe name they bore; but ſooner, if he had any poſitive arguments to perſwade himſelf or their Antiquitie, or if they were commended to him by the authoritie or report of men in this caſe credible. But, beſides all theſe, if every man according to his Experience or Skill in thoſe Arts and Faculties which this Ancient writer handles, ſhould upon due examination of his Concluſions or diſcourſe, find reſolution in ſuch points as he had alwayes wavered in before; or be inſtructed in matters of his Profeſſion or obſervation, whereof he was formerly ignorant: this would much ſtrengthen his Aſſent unto the former reports or traditions concerning their Author, or unto the due praiſes and Titles prefixed to his Works; albeit he that made this trial, could not prove the ſame truth ſo fully to another, nor cauſe him to Believe it ſo firmly as he himſelf doth, unleſſe he could induce him to examine his writings by like Experiments, in ſome Facultie wherein the examiner had ſome, though leſſe, Skill. And yet, after the like trial made, he, that had formerly doubted, would Believe theſe works to be the ſuppoſed Authors, and ſubſcribe unto the Titles and commendations prefixed, not ſo much for the Formers Report or Authoritie, as from his own Experience. Now we have more certain Experiments to prove that the Scriptures are the word of God, then we can have to prove any mens works to be their ſuppoſed Authors: for one Author in any Age may be as good as another; He perhaps better, of whom we have heard leſſe. We could in the former caſe only certainly Believe that the Author, whoſoever, was an excellent Scholler; but we could not be ſo certain that it was none other but he whoſe Name it did bear: For there may be many Ariſtotles and many Platoes, many Excelllent men in every Profeſſion, yet but One God that is All in All; whoſe Works we ſuppoſe the Scriptures are, which upon ſtrict examination will evince him alone to have been their Author.

2 The meanes then of eſtabliſhing our Aſſent unto any part of Scripture, muſt be from Experiments and Obſervations agreeable to the rules in Scripture. For when we ſee the reaſon and manner of ſundrie events, either related by others, or experienced in our ſelves, which otherwiſe we could never have reached unto by any Natural Skill; or, generally, when we ſee any effects or concurrence of things which cannot be aſcribed to any but a Supernatural Cauſe, and yet they fully agreeing to the Oracles of Scriptures or Articles of Belief: This is a ſure Pledge unto us, that he who is the Author of Truth, and gives being unto all things, was the Author of Scriptures.

3 Such Events and Experiments are divers, and according to their diverſities may work more or leſſe on divers diſpoſitions; Some may find more of one ſort, ſome of another, none all. Some again may be more induced to Believe the truth of Scriptures from one ſort of Experiments, ſome from others. Thoſe obſervations are alwayes beſt for every man, which are moſt incident to his Vocation. With ſome varietie of theſe obſervations or Experiments we are in the next place to acquaint divers Readers.

CAP. VIII.

That Heatheniſh Fables ought not to Prejudice divine Truth.

1 NOthing more uſual to men, wiſe enough in their generation, then for the varietie or multitude of falſe reports concerning any Subject to diſcredit All that are extant of the ſame. And all inclination unto diffidence or diſtruſt is not alwayes to be miſliked; but onely when it ſwayes too far, or extends is ſelf beyond the limits of its proper Circumference, that is, matters of Bargain or ſecular Commerce. As this diffident temper is moſt common in the cunning managers of ſuch affaires: ſo the firſt degree or propenſion to it were not much amiſs in them, did they not Tranſcendere à genere ad genus; that is, were not their Miſtruſt commonly too generally rigid and ſtiff. For moſt men of great dealings in the world, finding many ſlipperie companions, hold it no ſin to be at the leaſt ſuſpitious of all: Others, being often cozened by ſuch as have had the name and reputation of Honeſt men, begin to doubt whether there be any ſuch thing indeed, as that which men call Honeſtie; and from this doubting about the real nature of Honeſtie in the Abſtract, they reſolve undoubtedly, That if any man in theſe dayes do not d •… ill with others, it is onely for want of ſit opportunitie to do himſelf any great good. But as Facilitie in yielding Aſſent, unleſs it be moderated by diſcretion, is an infallible Conſequent of too great ſimplicitie, and layes a man open to abuſe and wrong in matters of this life: ſo General Miſtruſt is the certain forerunner of Inſidelity, and makes a man apt enough to cozen himſelf, without a tempter, in matters of the life to come; though otherwiſe this is the very diſpoſition which the great Tempter works moſt upon: who for this reaſon, when any notable truth of greater moment fals out, labours by all means to fil the world with reports of like events, but ſuch as upon examination he foreſees wil prove falſe: for he knows well, that the Belief of moſt pregnant truths may be this means be much impaired, as honeſt men are uſually miſtruſted when the world is full of knaves. And to ſpeak the Truth, It is but a very ſhort Cut betwixt general and rigid Miſtruſt in worldly dealings, and Infidelity in ſpiritual matters; which indeed is but a kind of diffidence or miſtruſt: and he that from the experience of often cozenage comes once to this point, That he will truſt none in worldly affairs but upon ſtrong ſecuritie or legal aſſurance, may eaſily be tranſported by the varietie or multitude of reports, in ſpiritual matters, notoriouſly falſe, to Believe nothing but upon the ſure pledge and Evidence of his own Senſe or natural Reaſon. This is one main fountain of Atheiſm; of which (God willing) in the Article of the Godhead. In this place I onely deſire to give the Reader notice of Satans Policy, and to advertiſe him withall, that as there is a kind of Ingenuous Simplicity, which if it match with ſob • ie • ie and ſerious meditation, doth prepare our Hearts to Chriſtian Belief; ſo there is a kinde of Suſpition, by which we may out-reach the old Serpent in his ſubtiltie, and prevent his former Method of deceit. So, whileſt we read or hear varietie of reports concerning any notable Event, or many Writers beating about one matter, every one of which may ſeem improbable in particular Circumſtances, or elſe their diverſitie ſuch as makes them Incompatible; we ſhould be Jealous, that there were ſome Notable Truth, whoſe Belief did concern us, which Satan hath ſought to diſparage by the mixture, either of groſs improbable fruitleſs fables, or elſe of diſſonant probabilities.

2 Truth is the Life and nutriment of the world, and the Scriptures are the Veins or Veſſels wherein it is contained; which ſoon corrupts and putrifies, unleſs it be preſerved in them, as in its proper Receptacles, as both the fabulous conceits of the Heathen and fooliſh practiſes of the Romiſh Church in many points may witneſs. But as from Aſphaltites, or the dead ſea, we may finde out the pleaſant ſtreams and freſh ſprings of Jordan: ſo from the degenerate and corrupted relliſh of decayed Truth, which is frequent in the puddle and ſtanding lakes of Heathen Writers, we may be lead to the pure Fountain of Truth contained in theſe ſacred Volumes of Scripture.

3 The Experiments, which now we ſeek or would occaſion others (chiefly young ſtudents to obſerve, are ſuch as the Heathen did gueſs at; or men out of the works of nature, by reading of Poets, or Ancient Writers, may yet doubt of: whereas the true reſolution of them onely depends upon the Truth ſet down in Scripture.

CHAP. IX.

Obſervations out of Poets in general, and of Dreams in particular.

1 THe moſt exquiſite Poems are but a kinde of pleaſant waking dream, and the art of Poetrie a lively imitation of ſome delightful viſions. And as nothing comes into a mans Fancie by night in dreams, but the parts or matters of it have been formerly in his outward ſenſes (for even when we dream of golden Mountains or Chimeras, the ſeveral ingredients have a real and ſenſible truth in them; onely the frame or proportion is ſuch, as hath no ſenſible example in the works of nature:) ſo in Ancient Poems, which were not made in imitation of former, as pictures drawn from pictures, but immediately deviſed (as we now ſuppoſe) from the ſenſible experiments of thoſe times (as pictures drawn from a living face) many parts and lims have a real and ſenble truth, onely the compoſition or frame is Artificial and fained, ſuch as cannot perhaps be parallel'd in every circumſtance, with any real events in the courſe of times. And albeit the events which the moſt Ancient Poets relate) through long diſtance of time, ſeem moſt ſtrange to us, yet is the ground (of their Deviſes eſpecially) Such, as upon better ſearch may alwaies be referred to ſome Hiſtorical truth, which yielded ſtuff to Poetical ſtructure, as daies ſpectacles do unto nights viſions. This Ariſtotle had obſerved out of the practiſe of the beſt Ancient Poets and preſcribes it as a rule to Poets, to have alwaies an Hiſtorical truth for their ground. Nor durſt Poets have been ſo audacious in their fictions at the firſt, ſeeing their profeſſion was but either to imitate nature, or adorn a known truth; not to diſparage any truth by prodigious or monſtrous fictions, without any ground of like experience. For this is a fundamental law of their Art;

Hieron. Vida, Lib. 2. Poet.Curandum, ut quando non ſemper Vera profamur, Fingentes, ſaltem ſint illa Simillima Veri. Though alls not true that faining Poets ſing▪ Yet nought on Stage but in truths likeneſs bring.

None, I think, will be ſo fooliſh as to take Homer in the literal ſence, when he tels us how Iris by day, and Sleep by night, run Errands for the greater Gods, and come with theſe and the like meſſages unto Kings chambers:

〈 in non-Latin alphabet 〉 . Why will by counſel guide a State, Muſt early riſe, and lie down late.

Yet with ſuch Artificial and painted plumes oftentimes are covered true and natural bodies, though the meſſengers be Poetical and fained; yet theſe kindes of night-meſſages had an Hiſtorical truth: for not the Poets onely, but many great Philoſophers of the old world, have taken Nocturnal preſages for no dreams or fancies. Hence did Homer uſurpe his libertie, in faining his Kings and Heroicks, ſo often admoniſhed of their future eſtate by the gods: he preſumed at leaſt, that theſe fictions might carrie a ſhew of truth in that age, wherein ſuch admonitions by night were not unuſual. And his conceit is not diſſonant unto the ſacred ſtorie, which bears record of like effects in Ancient times, and gives the true cauſe of their expiration in later.

2 So uſual were dreams among the Patriarchs, and their interpretations ſo well known, that Jacob could at the firſt hearing interpret his young ſon Joſephs dream, Gen. 37. 10, 11. What is this dream that thou haſt dream •… Shall I, and thy mother and thy brethren come indeed, and fall on the ground before Gen. 37. 10. thee? Nor did he take it onely for a Fable, no more then his brethren had done his former for a Fancie; for, as the Text ſaith, his brethren envied him, Ver • . 11. but his father noted the ſaying. And Joſeph himſelf coming to riper year, was as expert in interpreting Pharaohs and his ſervants dreams, Gen. 40. ver •… 12, 13. Then Joſeph ſaid unto him, this is the interpretation of it: The three branches are three dayes; within three dayes ſhall Pharaoh lift up thine head, and reſiore thee unto thine office, and thou ſhalt give Pharoahs cup into his hand, after the old manner when thou waſt his Eutler. And verſe 19. Within three dayes ſh •… Pharaoh take thine head from thee, and ſhall hang thee on a tree, and the bir •… ſhall eat thy fleſh from off thee. Theſe conſiderations will not ſuffer me miſtruſt divers Ancient Hiſtoriographers, making report, how Princes and Fathers of Families have had fore-warnings of future events, either concerning themſelves, their Kingdoms or Poſteritie. Nor were all dreams among the Heathens illuſions of wicked ſpirits: for Elihu ſpake, out of the common experience 〈1 paragraph〉 of thoſe Ancient times wherein he lived; God ſpeaketh once or twice, (that is, uſually) and one ſeeth it not. In dreams and viſions of the night, when ſleep falleth upon men, and they ſleep upon their beds, then he openeth the ears of men, even by their corrections, which he had ſealed, that he might cauſe man to turn away from his enterpriſe, and that he might hide the pride of man and keep back his ſoul from the pit, and that his life ſhould not paſſe by the ſword. A lively experiment of El • hu his obſervation we have, Gen. 20. 3. When Abimelech King of Ge • ar had taken Sarah, Abrahams wife, God came to him in a dream by night, and ſaid to him, Behold, thou art but dead, becauſe of the woman which thou haji taken; for ſhe is a mans wife. And again, verſe 6, 7. God ſaid unto him by a dream, I know that thou didſt this even with an upright minde, and I kept thee alſo that thou ſhouldeſt not ſin againſt me, therefore ſuffered I not thee to touch her: Now then deliver the man his wife again; for he is a Prophet, and he ſhall pray for thee, that thou mayeſt live: but if thou deliver her not again, be ſure that thou ſhalt die the death, thou, and all that thou haſt. And Moſes witneſſeth the ordinarie Prophecie of Ancient times to have conſiſted of dreams and viſions, Numb. 12. 6, 7. If there be a Prophet of the Lord amongst you, I will be known unto him by a viſion, and will ſpeak unto him by a dream. My ſervant Moſes is not ſo that is, he is no ordinary Prophet) unto him will I ſpeak mouth to mouth, and by viſion, and not in dark words, but he ſhall ſee the ſimilitude of the Lord.

3 Theſe allegations ſufficiently prove, that night-dreams and viſions were frequent, and their obſervation (if taken in ſobriety) to good uſe, in Ancient times even amongſt the Nations, until they forgot, as Joſeph ſaid, Gen. 40. 8. That interpretations were from God, and ſought to finde out an Art of interpreting them: Then night-viſions did either ceaſe, or were ſo mixt with deluſions, that they could not be diſcerned; or, if their events were in ſome ſort fore ſeen, yet men being ignorant of Gods providence, commonly made choice of ſuch means for their avoidance, as proved the neceſſary occaſions or provocations of the events they feared.

4 Much better was the temper of the Nations before Homers time: They, amongſt other kindes of prophecyings and Sooth-ſayings, held dreams and their interpretations (as all other good gifts) to be from God. As no evil was done in the Grecian Camp, which the Gods, in their opinion, did not cauſe, ſo Homer brings in Achilles, adviſing Agamemnon to conſult their Gods interpreters with all ſpeed for what offence committed againſt them they had ſent the Peſtilence into their Camp.

Homer Il. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , But to what Prieſt, or Prophet ſhall we wend, Or Dreamer? for even Dreams from Jove deſcend.

All thoſe kindes of Predictions had been in uſe amongſt the Heathens, as they were amongſt the Iſraelites; albeit in later times they grew rare in both: for the encreaſe of wickedneſſe throughout the World the multiplicity of buſineſſe and ſolicitude of Humane affairs, and mens too much minding of politick means, and other ſecond cauſes of their own good, did cauſe the defect of true dreams and other divine admonitions for the welfare of mankinde.

5 This cauſe the Scriptures give us, 1 Sam. 28. 6. Saul (who had followed the Faſhions of other Nations not the preſcripts of Gods Word) asked counſel of the Lord, but the Lord anſwered him not, neither by dreams, nor by i. by Prieſts. Urim, nor by Prophets His ſins had made a ſeparation between him and the God of Iſrael, who for this cauſe will not afford his preſence to his Prieſts or Prophets, that came as mediators betwixt Saul and him; much leſſe would he vouchſafe his Spirit unto ſuch Prieſts or Prophets as were carnally minded themſelves. This was a rule ſo well known to the people of God that Strabo See Strabo. Caſaubons Edit. l. 16. p. 761. from the tradition of it (for Moſes his ſtory he had not read) reckons up this as a ſpecial point of Moſes his doctrine, concerning the worſhip of the God of Iſrael; his words are to this effect: Moſes taught, that ſuch as lived chaſtly and uprightly ſhould be inſpired with true viſions by night, and ſuch men it was meet, ſhould conſult the Divine Powers in the Temple by night-viſions: but others, who were not ſo well minded, ought not to intrude themſelves into this ſacred buſineſſe; or, if they would, they were to expect no true viſions, but Illuſions or idle Dreams; from God they were not to expect any. Yet may it not be denied, but that the Heathens, were oft-times, by Gods permiſſion, truly reſolved by Dreams or Oracles (though miniſtred by Devils) of events that ſhould come; but ſeldome were ſuch reſolutions for their good: So the Witch, which Saul moſt Heathen-like conſulted, when God had caſt him off, did procure him a true prediction of his fearful end. This is a point wherein I could be large, but I will conclude. As the Heathens relations of ſundry events uſual in Ancient times, confirm the truth of the like, recorded in Scripture; ſo the Scriptures give the true cauſes of their Being, Ceaſing, or Alteration: which the corrupt and Polypragmatical diſpoſition of later Ages, without revelation from the cauſe of cauſes and diſpoſer of times, could never have dreamed of; as may partly appear from what hath been ſaid of Dreams; more fully from that, which follows next of Oracles.

CAP. X.

Of Oracles.

I Have often and daily occaſion (for the ſatisfaction of my minde in ſundry queſtions that might otherwiſe have vext me) to thank my God, that as he made me a Reaſonable Creature, and of a Reaſonable Creature a Student or Contemplator, ſo He did not make me a meer Philoſopher: (though Plato thought this deſerved the greateſt thanks, as being the greateſt benefit beſtowed upon him by his God) but never was I more incited in this reſpect to bleſſe the day wherein I was made a Chriſtian, then when I read Plutarchs Tract of the cauſes why Oracles ceaſed in his time. Whether Heathen Oracles were all illuſions of Devils, or ſome uttered by God himſelf for their good (though oft-times without ſucceſſe, by reaſon of their curioſity and ſuperſtition) I now diſpute not. That Oracles in ancient times had been frequent; that ſuch events had been foretold by them, as ſurpaſſed the ſkill of humane reaſon: all Records of unpartial Antiquity bear uncontrollal le evidence. Nor did the Heathen Philoſophers themſelves, which lived in the Ages immediately following their decay, call the truth of their former uſe in queſtion: but from Admiration of this known change, they were incited to ſearch the cauſe of their ceaſing. Plutarch, after his acute ſearch of ſundry cauſes and accurate Philoſophical diſputes, refers it partly unto the Abſence of his Demoniacal Spirits, which by his Philoſophy might dy or flit from • ib de Defe▪ cta Oraculor • m. place to place, either exiled by others more potent, or upon ſome other diſlike; and partly unto the alteration of the ſoyl, wherein Oracles were ſeated which yeelded not Exhalations of ſuch a divine temper as in former times it had done; and without a certain temperature of exhalations or breathing of the Earth, the Demoniacal Spirits (he thought) could not give their Oracles, more then a Muſitian can play without an Inſtrument. And this decay or alteration of the ſoyl of Delphi, and like places, was (in his judgement) probable, from the like known experience in ſundry Rivers, Lakes, and hot-Baths; which, in ſome places did quite dry up and vaniſh; in others, much decay for a long time, or change their courſe; and yet afterwards recover their former courſe or ſtrength, either in the ſame places, or ſome neer adjoyning. Thus he expected Oracles ſhould either come in uſe again in Greece, or elſe burſt out in ſome more convement Soyl. The Atheiſts of this Age (our Engliſh home-bred ones at leaſt) have altogether as great reaſon to deny the decay or drying up of Rivers and Lakes, as to ſuſpect the frequency of Oracles, or other events in times paſt: for neither they no • their fathers have had any more experience of the one then of the other. Plutarchs teſtimony (amongſt many others) is Authentick for the uſe and decay of Oracles: but neither his Authority, nor the reaſons which he brings, can give ſatisfaction to any man that ſeeks the true cauſe of their defect. He refers it (indeed) in a generality to the Gods; not that they wanted good will to mankinde ſtill, but that the matter did decay which their miniſters (the demoniacal Spirits) did work upon, as you heard before. We may upon ſure grounds with confidence affirm, That even this decay of matter, which he dreams of (had it conferred ought to the uſe of Oracles) was from God. And he (as the Pſalmiſt ſpeaks) that turneth the floods into a wilderneſſe, and drieth up the water Pſal. 107. Springs, and maketh a fruitful land barren, for the iniquity of them that dwell therein, did alſo bring, not onely the Oracle of Delphi, ſo much frequented amongſt the Grecians, but all other kindes of divinations, uſed amongſt his own people in the old World, to deſolation: and by powring out his Spirit more plenteouſly upon the barren hearts of us Heathen, hath filled the Barbarous Nations of Europe with better ſtore of Rivers of comfort then the Ancient Iſrael, his own inheritance, had ever known. Or if we deſire a more immediate cauſe of theſe Oracles defect amongſt the Heathens; the time was come, that the ſtrong mans houſe was to be entred, his goods ſpoiled, and himſelf Matth. 12. 29. John 12. 31. bound; now the Prince of this world was to be caſt out.

2 Plutarchs relation of his demoniacal Spirits mourning for great Pans death, about this time, is ſo ſtrange, that it might perhaps ſeem a Tale, unleſſe the truth of the common bruit had been ſo conſtantly avouched by ear-witneſſes unto Tiberius, that it made him call a convocation of Wiſe men, as Herod did at our Saviours birth, to reſolve him who this great Pan, late deceaſed, ſhould be. Thamous, the Egyptian Maſter (unknown by that name to his Paſſengers, until he anſwered to it at the third call of an uncouth voice, uttered Sine Authore from the land, requeſting him to proclaim the news of great Pans death, as he paſſed by Palodes) was reſolved to have let all paſſe as a Fancy or idle Meſſage, if the wind and tide ſhould grant him paſſage by the place appointed: but, the wind failing him on a ſudden, at his coming thither, he thought it but a little loſſe of breath to cry out aloud unto the ſhoar, as he had been requeſted, Great Pan is dead. The words, as Plutarch relates, were ſcarce out of his mouth, before they were anſwered with a huge noiſe, as it had been of a multitude, ſighing and groaning at this wonderment. If theſe Spirits had been by nature mortal, as this Philoſopher thinks, the death of their chief Captain could not have ſeemed ſo ſtrange: but that a far greater then the greateſt of them, by whoſe power the firſt of them had his being, ſhould die to redeem his enemies from their thraldom, might well ſeem a matter of wonderment and ſorrow unto them. The circumſtance of the time will not permit me to doubt, but that under the known name of Pan was intimated the great Shepheard of our ſouls, that had then layd down his life for his flock; not the fained ſon of Mercury and Penelope, 〈 in non-Latin alphabet 〉 . Plut. ubi ſup. as the Wiſemen fooliſhly reſolved Tiberius: Albeit even this baſe and counterfeit reſolution of theſe Heathens coyning, bears a lively image (for the exact proportion) of the divine truth, Charactred out unto us in Scripture. For it ſhall appear by ſufficient teſtimonies, in their due time and place to be produced, that ſundry general, confuſed, or Enigmatical traditions of our Saviours Conception, Birth, and Paſtoral office, had been ſpread abroad amongſt the Nations. Hence, inſtead of Him, they frame a Pan, the God of Shepherds; in ſtead of the Holy Spirit, by whom he was to be conceived, they have a Mercury (their falſe Gods fained Meſſenger and Interpreter) for Pans father; inſtead of the Bleſſed Virgin, who was to bear our Saviour, they have a Penelope for their young Gods Mother. The affinity of quality and offices, in all the parties here paralleld, made this transfiguration of divine Truth eaſie unto the Heathen; and the manner of it cannot ſeem improbable to us, if we conſider the wonted vanity of their imaginations, in transforming the glory of the Immortal God into the ſimilitude of earthly things, moſt diſlike to it in nature and quality. Thus admitting Plutarchs ſtory to be moſt true, it no way proves his intended concluſion, that the wild goatiſh Pan was mortal: but the Scriptures ſet forth unto us the true cauſe, why both he, and all the reſt of that helliſh crue ſhould at that time howl and mourn, ſeeing by the Great Shephe ds Death they were become Dead in Law; no more to breath in Oracles, but quite to be deprived of all ſuch ſtrange motions, as they had ſeduced the ignorant World with, before. All the antick tricks of Faunus, the Satyrs, and ſuch like creatures, were now put down; God had reſolved to make a tranſlation of his Church; and for this cauſe the Devils were enforced to diſſolve their old Chappels, and ſeek a new form of their Liturgie or Service. Whileſt the Iſraelites were commanded to conſult with Gods Prieſts, Prophets, or other Oracles, before they undertook any difficult war or matters of moment, Satan had his Prieſts and Oracles as much frequented by Heathen Princes upon the like occaſions. So Strabo witneſſeth, That the Lib. citato. Ancient Heathen, in their chief conſultations of State, did rely more upon Oracles then humane policy. If Moſes were forty dayes in the Mount, to receive Plato in Mino • Laws from Gods own mouth, Minos will be Jupiters Auditor, in his Den or Cave, for the ſame purpoſe. In emulation of Shiloh, or Kiriath-jearim, whileſt the Ark of God remained there, the Heathens had Dodona; and for Jeruſalem they had Delphi, garniſhed with rich donatives of forrain Princes as well as Grecians; ſo magnified alſo by Grecian Writers, as 〈◊〉 it had been the intended Parallel of the holy City. Inſomuch, that Plutarch thinks the Plut. ibid. ſtory, commonly received of that Oracles original, to be leſſe probable, becauſe it aſcribes the invention of it to Chance, and not to the Divine Provivence, or Favour of the Gods, when as it had been ſuch a direction unto Greece, in undertaking wars, in building Cities, and in time of Peſtilence and Famine. Whether theſe effects in Ancient times had been alwayes from the information of Devils (as I ſaid before) I will not diſpute. That this Oracle had been often conſulted, it is evident; and that oftentimes the Devils deluded ſuch as conſulted them, is as manifeſt. But ſince that ſaying of the Prophet was fulfilled, I will put my law in their inward parts, and write in their Jer. 31. 33. hearts; ſince the knowledge of Truth hath been ſo plenteouſly made known and revealed, and the principles of Religion ſo much dilated and enlarged by diſcourſe, the Devil hath choſen proud hearts and buſie brains for his Oracles; ſeeking by their ſubtilty of wit, and plauſibility of diſcourſe, to counterfeit and corrupt the form of wholeſome Doctrine; as he did of old, the truth of Gods viſible Oracles, by his Apiſh Imitations.

3 This concluſion then is evident, both from the joynt authority of all Ancient Writers, as well prophane as ſacred; That God in former times had ſpoken unto the world by Dreams, Viſions, Oracles, Prieſts, and Prophets; and that ſuch revelations had been, amongst the Iſraelites, as the Stars or Night-Lamps; amongst the Heathen as Meteors, fiery Apparitions, or wandering Comets, for their direction in the time of darkneſſe and ignorance. But when both the ſenſible experience of our times, and the relations of former Ages, moſt unpartial in this caſe, have ſufficiently declared unto us, That all the former Twinckling Lights are vaniſhed; the reaſon of this alteration, I ſee, men might ſeek by Natural Cauſes, as Plutarch did; but this doubt is cleared, and the queſtion truly reſolved by our Apoſtle in theſe words; At ſundry times, and in Heb. 1. 1. diverſe manners, God ſpake in the old time to our Fathers by the Prophets: in theſe laſt dayes he hath ſpoken unto us by his Son, whom he hath made Heir of all things, by whom alſo he made the world: who, being (as the Apoſtle there ſaith) the Brightneſſe of his glory, hath put the former lights, which ſhined in darkneſſe, to flight. The conſideration hereof confirms that truth of our Apoſtle to all ſuch as are not blinded in heart, where he ſaith, That the night was paſt, and the day was come: For the ſuddain vaniſhing of all former lights, about this time (aſſigned by Chriſtians) of our Saviours Birth, abundantly evince, That this was the Sun of Righteouſneſſe, which (as the Prophet had foretold) Malach. 4. 2. ſhould ariſe unto the world. It was the light which had lately appeared in the Coaſts of Jurie, then approaching Italy, Greece, and other of theſe Weſtern Countreys, which did cauſe theſe ſons of darkneſſe, (the demoniacal Spirits) to flit Weſtward, as Darkneſſe it ſelf doth from the face of the Sun, when it begins to appear in the Eaſt. And Plutarch tels us, That after they had forſaken the Countrey of Greece, they hanted Plut. ibid. little deſart Iſlands, near adjoyning to the coaſts of this our Britanie; where they raiſed ſuch hideous ſtorms and tempeſts, as Navigators report they have done of late in that Iſland, called by their own Name. Both reports had their times of truth; and the like may be yet true, in ſome places, more remote from commerce of Chriſtians. But the Heathen (as Heatheniſh minded men do even to this day) ſought the reaſons of ſuch alterations from ſenſible Agents, or ſecond Cauſes, which have ſmall affinity with thoſe effects: or if they had, yet the diſpoſition of ſuch cauſes depends wholly upon his will; who, though moſt Immutable in Himſelf, changeth times and ſeaſons at His pleaſure. And whereſoever the light of his Goſpel cometh, it verifieth that ſaying of our Apoſtle, Ecce vetera tranſierunt, & nova facta ſunt omnia: And new times yield new obſervations; which cannot be taken aright, nor their cauſes known, without eſpecial directions from this rule of Life. By which it plainly appeareth, that the ſecond main Period of the World, ſince the Floud (whoſe beginning we account from the promulgation of the Law, and the diſtinction of the Iſraelites from other people, until the time of Grace) yields great alteration and matter of much different obſervation from the former. And in the declining, or later part of this ſecond age, we have deſcribed unto us, as it were, an Ebbe or ſtanch in the affairs of the Kingdom of Iſrael, going before the general Fulneſſe of Time: After which we ſee the Tenor of all things in Jurie, and of other Kingdoms of the world, quite changed. But the particulars of this change I intend to handle hereafter: I now would proſecute my former obſervations of the old world.

4 Continually, whileſt we compare Ancient Poets or ſtories with the Book of Geneſis, and other volumes of ſacred Antiquity: theſe ſacred books give us the pattern of the waking thoughts of Ancient times. And the Heathen Poems, with other fragments of Ethnick writings (whoſe entire bodies, though not ſo aged as the former being but the works of men, have periſhed) contain the dreams and fancies which ſucceeding ages by hear-ſay, and broken reports, had conceived, concerning the ſame or like matters. So no doubt had God diſpoſed, that the delight which men took in the uncertain Glimpſe of truth in the one, ſhould enure their mindes the better to obſerve the light which ſhineth in the other; and that the unſtable variety of the one, ſhould prepare mens hearts more ſtedfaſtly to imbrace the truth and ſtability of the other, when it ſhould be revealed unto them. And, as any man almoſt, if he be obſervant of his former actions, cogitations, and occurrents, may find out the occaſion how dreams (though in themſelves oftentimes prodigious, abſurd, and fooliſh) come into his Brain or Fancie: ſo may any judicious man, from the continual and ſerious obſervation of this Regiſter of truth find out the Original, at leaſt, of all the principal heads or common places of Poetical fictions or ancient Traditions, which cannot be imagined they ſhould ever have come into any mans fancy, unleſſe from the Imitation of ſome Hiſtorical truth, or the Impulſion of real events ſtirring up admiration. I or Admiration (as ſhall afterward appear) did breed, and Imitation ſpoil, the divine Art of Poetry.

CAP. XI.

Of the Apparitions of the Heathen Gods and their Heroicks.

1 WEre all the works of Ancient Poets utterly loſt, and no tradition or print of their inventions left, ſo as the art of Poetrie were to begin anew, and the Theatre to be raiſed from the ground; the moſt curious wits in this or near adjoyning Countreys, might for many generations to come Beat their Brains, and ſift their Fancies, until they had run over all the formes and compoſitions which the whole Alphabet of their Fantaſmes could afford, before they could ever dream of bringing the gods in viſible ſhape upon the Stage, or interlacing their Poems with their often apparitions. And unleſſe enſuing times ſhould yield matter of much different obſervations from that which theſe preſent do, this invention would be accounted dull,, and find but ſorry and unwelcome entertainment of the auditors or ſpectators. That the like invention findes ſome acceptation now, it is, becauſe mens mindes have been poſſeſſed with this conceit from the tradition of their forefathers. For many inventions, which in ſucceſſion ceaſe to be of like uſe and conſequence as they were in former times, become yet matters of delight and ſport unto poſterity: as Shooting continues ſtill an Exerciſe of good recreation to us of this Land, becauſe it hath been a practiſe of admirable uſe and conſequence unto our worthy Anceſtors. But whence came this conceit of the gods appearing in ſenſible ſhapes into Homers and other Ancient Poets heads? How became it a common place of Poetical invention, whileſt Poetrie it ſelf was but beginning? Surely, as God had ſpoken in divers manners unto the old world, ſo had he appeared in divers forms (perhaps) not onely to the Iſraelites, but unto other nations alſo, before the diſtinction of this people from them: howſoever, as the devils had counterfeited Gods manner of ſpeaking to his people, ſo did they the manner of His, or his Angels apparitions.

2 Such apparitions of God or his Angels, the ſacred Storie tels us, were frequent, not onely in Abrahams, Iſaacs, Jacobs, and the Patriarchs times, but in the Ages immediately going before the times that Homer wrote of: ſo that the traditions of theſe undoubted Experiments (if Greece or Aſia had Exod 3. 2. Numb. 22. 22. not the like in Homers time) might then be freſh and unqueſtionable. So God appeared to Moſes in the Buſh; his Angel to Balaam, to Gedeon, to Manoah • udg. 6. 11. • udg. 13▪ • . and his wife. The like apparitions in times following were more rare in Iſrael; not that the date of Gods, or his Angels extraordinary preſence was utterly expired: but their preſence was ſeldom apprehended, by reaſon of that peoples blindneſſe of heart, and want of Prophets eyes. For Eliſha's ſervant had not ſeen ſo much as a glimpſe of any Angel, albeit a mighty Hoſt of theſe heavenly ſouldiers had pitched their tents about him, unleſs his Maſter, by his prayer to God, had opened his eyes. His maſter and he may be a perfect Embleme of the heavenly and worldly wiſe. The ſervant did ſee the hoſt of the Aſlyrians as clearly, perhaps more clearly, at the leaſt he deſcried it ſooner then his Maſter did: And when the ſervant of the man of God 2 Kings 6. 15, &c. aroſe early to go out, behold, an Hoſt compaſſed the City with horſes and chariots. Then his ſervant ſaid unto him, Alas maſter, how ſhall we do? And he anſwered, Fear not: for they that be with us, are more then they that be with them. Then Eliſhah prayed, and ſaid, Lord open his eyes that he may ſee. And the Lord opened the eyes of the ſervant, and he looked, and behold, the mountain was full of horſes and chariots round about Eliſhah. This place, and that other of the Angels appearing to Balaam, may inſtruct us, that ſuch apparitions might be conſpicuous to ſome one or few whom they concerned, though not to others preſent with them: and that the eyes of ſome, which were open enough to worldly ſpectacles, might be cloſe ſhut to theſe celeſtial viſions, as the ears of others have been in like caſe. For S. Paul onely Heard the voice which cried Acts 22. 9. aloud unto him: though thoſe that were with him ſaw the light that ſhone at his converſion, and were aſtoniſhed at it. From the like experience about Creece or Aſia, in his own, or the uſual tradition of the like in former times, did Homer bring in Pallas appearing thus to Achilles;

Iliad. 1. 〈 in non-Latin alphabet 〉 : Of all the reſt not one but he The Goddeſſe did, though preſent, ſee.

3 As the end and purpoſe which Homer aſſigns for theſe apparitions of his gods; ſo are both theſe, and many other particular circumſtances of his gods aſſiſting the Ancient Heroicks, ſuch as might juſtly breed offence to any ſerious reader, if a man ſhould avouch them in earneſt, or ſeek to perſwade him to expect more then meer delight in them. Yet I cannot think, that he would have fained ſuch an Aſſiſtance, unleſſe the Valour of ſome men, in former times, had been extraordinary, and more then natural. Which ſupernatural Excellency in ſome before others, could not proceed but from a ſupernatural Cauſe. And thus far his conceit agrees with Scripture: that there were more Heroical ſpirits in old times, then in latter, and more immediate directions from God, for managing of moſt wars. And from the experience hereof, the Ancient Poets are more copious in their Hyperbolical praiſes of their Worthies, then the diſcreeter ſort of latter Poets durſt be, whileſt they wrote of their own times. Not that the Ancient were more licentious, or leſſe obſervant of Decorum in this kind of fiction, then the other: but becauſe the manifeſtation of a Divine power in many of their victories, was more ſeen in Ancient, then in latter times: ſo that ſuch fictions, as to the ancient people might ſeem (by reaſon of theſe extraordinary events then frequent) very probable; would have been cenſured as ridiculous and apiſh in ſucceeding Ages, wherein no like events were manifeſted. The like extraordinary manifeſtation of Gods power in Battel, and of this Heroical valour inſpired into men, we ſee moſt frequent in the Ancient Stories of the Bible, as in the books of Moſes, Joſuah, Judges, Samuel: ſome One man in thoſe times, was worth a Thouſand others: but in the Hiſtories of the latter Kings of Judah and Iſrael, ſuch extraordinary Heroical ſpirits are very rare. The Reader may adde • he like obſervation of Giants Frequent in the Times of Moſes and Joſhuah, but afterwards ſeldom mentioned in the ſacred ſtory. A repreſentation of which Hiſtorical Truth we have in Two or Three ſpeech • s of Nestor [Iliad 〈 in non-Latin alphabet 〉 ] in which he intimates that in his youth, (which was about Joſhuahs time) there had been many Giants and men of ſtature and ſtrength unuſual in the time of the Trojan wars. His Cyclops's for the manner of their habitation & other qualities are live pictures of the Anakims expelled Hebron and the mountain Countreys of Judah by Joſhuah. Vid. Maſium in cap. 11. Joſuae. verſ. 21. & August. De Civit. Dei Lib. 15. Cap. 9. & Vivem in Comment. One or two Miraculous Victories Iſrael had in Eliſhahs, & Judah in Ezekiahs time: but by the power, of Angels: no extraordinary valour of any man was much ſeen in them. And, theſe few excepted, their Pattels, their Victories, & manner of fight, come near unto the nature of other nations in the ſame time. Generally from Rehoboams time, the Hiſtories of Judah and Iſrael fall much more within the compaſs of modern and o • cinarie obſervation, then did the events of former Ages. And if we had any perfect Regiſter of ſuch mattters as had fallen out in other nations and kingdoms during the time of Moſes, Joſuah, and the Judges: we ſhould find them much more conſonant to the ſacred Stories of theſe times, then are any Hiſtories of later times, or of former ages, wherin any Hiſtoriographer of better account did live. And albeit I cannot excuſe Herodotus and Cteſias, either from affecting fabulous narrations, or too great facilitie in admitting the ſuperſtition report or hear-ſay-traditions of others: yet is mens miſtruſt of them uſually more univerſal, then in Scholaſtick diſcretion and obſervation it need to be: onely becauſe the like events have not been uſual in any Age throughout theſe parts of the world, ſince the times whereof they wrote. No marvel if many ſince that time ſuſpect the ſigns and wonders of the old world, when as the Pſalmiſt, that lived before moſt Heathen Writers that are extant (beſides ſuch as relate like ſtrange events) complains; Pſal 74. 9. We ſee not our ſigns, there is not one Prophet more. Generally, after Judah had been capt • ved by the Gentiles, That and other Kingdoms lie, as it were, under one Parallel, and may almoſt be meaſured by the ſame line: the elevation of the Jew and Gentile is much-what the ſame, and the ſame celeſtial obſervation may ſerve for both. The Prieſts after their return from captivity, were forbidden to eat of the Moſt Holy Thine, till there aroſe up a Prieſt with Urim and Thummim, Fzra 2. 63. But, either no ſuch did ariſe at all, from the erection of the Second Temple until Chriſt, time: or, if any did, it was but to give this people a Farewel of Gods extraordinary ſpeaking unto them, either by Prieſts or Prophets. Joſephus conſciſeth, that revelations by Urim and Thummim did finally ceaſe 200 years before his time. Put more probable is the opinion of others, that this, as all other kind An •• . •• . 3. Cap. •• . of Prophecies, and many extraordinarie ſigns of Gods power and preſence (ſometime moſt frequent in that nation) did ceaſe with that generation which returned from captivitie, or immediately after the finiſhing of the Second Temple: as if God during all that time, had appointed a Faſt or Vigil, as an introduction to the Time of Fulneſſe, • foel 2. 28. Wherein their ſons and daughters ſhould prophecie, and their old men, dream dreams, and their young men ſee viſions, and his Spirit ſhould be poured out on all fleſh; as well upon the ſervant, as the maſter; as well upon the Gentile, as the Jew, Malach. 1. 11. For this cauſe, as I ſaid God had enjoyned this long faſt in Judah, to humble the Jew, and te • u • h him, that He was no more his God then the Gentiles; and impoſed ſilence to all his prophets diſ-inuring his choſen Iſrael from his wonted Call: that ſo this people might grow more mild, and apt to herd together with his other ſlock, now to be brought into the ſame fold, wherein both might joyntly hear the great Shepherds voice. As God▪ elſewhere, had threatned, ſo it came to paſſe, that viſions had ceaſed in Judah, before the riſing of the Roman Empire: and likely it is that preſages by dreams, or like means, formerly uſual among the Ancient Heathen, did either altogether determine, or much decreaſe in many Nations about the ſame time. For which reaſons, the Romans of that Age, being the only wiſe men of the world (given too much by nature unto ſecular Polic • e: did give leſſe credit to the relations of the Ancient Greeks, or the events regiſtred by their Anceſtours in their own Countrey. The like incredulity remaineth in moſt of us; but may be eaſily removed by diſcovering the root of it.

CHAP. XII.

The reaſons of our miſtruſting of Antiquities.

1 IT is the common practiſe of men to meaſure matters of Ancient times, by obſervation of the times and place wherein they live: as commonly we paſſe our cenſure on other mens actions and intentions, according to our own reſolutions and ſecret purpoſes in like caſes. And, beſides this general occaſion of miſtaking other mens actions, and events of other times, every particular ſort of men ſeek to aſſign cauſes of things ſutable unto their proper Faculties. The Natural Philoſopher ſtriveth to reduce all effects to Matter and Form, or ſome ſenſible qualitie; the Mathematician, to abſtract Forms or Figures, or inſenſible influences; the Politician thinks no alteration in publick States, or private mens affairs, fals out, but from ſome Politick cauſe or Purpoſe of man: and whileſt in the Annals of Antiquities he reads of ſundry events, ſurpaſſing the reach or ſkill of mans invention, or contrary to the ordinarie courſe of nature, he attributes all unto the Simplicity or credulitie of their Anceſtors. Albeit, if we ſhould ſearch the true cauſe of their credulitie in yielding aſſent unto ſuch ſtrange reports, it will eaſily confute the error of poſterity: for this credulity in ſuch particulars, could not have been ſo great in their Anceſtors, unleſſe their mindes had been firſt inclined to the general, from the tradition of their Predeceſſors. But why their forefathers ſhould either have invented ſuch ſtrange reports, or be ſo inclinable to believe them: if we ſearch into the depth or firſt ſpring of this perſwaſion, we cannot imagine any other cauſe, but the real and ſenſible Experience of ſuch ſtrange events as they reported to poſterity. This did enforce Belief upon the firſt Progenitors of any Nation: and from the fulneſſe of this perſwaſion, or actual Belief in them, was bred this credulitie or aptneſſe in poſterity, to believe the like, which yet in ſucceſſe of time did by little and little wear out. It is great ſimplicity and uncharitable credulitie in us, to think, that either the moſt Ancient, or middle Ages of the world, were generally ſo ſimple, credulous, or apt to believe every thing, as ſome would make them. It had been as hard a matter to have perſwaded men of thoſe times, that there were no Gods, no divine power or providence: as it would be to perſwade the modern Athieſts, that there is an Almighty power, which created all things; governeth and diſpoſeth of all things to his glory. The moſt politick Athe • ſt now alive, is as Credulous in his kinde, as the ſimpleſt creature in the old world was: and will yield his aſſent unto the Epicures or other Brutiſh Philoſophers concluſions, upon as light reaſons, as they did their Belief unto any Fable concerning the power or providence of the Gods: the reaſon of both their credulities in two contrary kindes, is the ſame. The often manifeſtation of an extraordinary power in Battels, or preſence in Oracles, and ſenſible documents of revenge from heaven, made the one prone to entertain any report of the Gods, though never ſo ſtrange: and the want of like ſenſible ſigns or documents of the ſame power in our dayes (whileſt all mens minds are ſtill ſet upon politick means and practiſes for their own good) doth make the other ſo credulous and apt to aſſent to any Politik Diſcourſe, and ſo averſe from Belief of the Prophets or ſacred Writers, which reduce all effects to the Firſt Cauſe. But this we cannot do ſo immediately as the Ancient did: becauſe God uſeth his Wiſdom more in the managing of this Politick world, then he did in times of old; and men naturally are leſſe apprehenſive of His Wiſdom, then of His Power; ſo that his preſent wayes are not ſo obvious at the firſt ſight unto ſenſe as ſometimes they were, though more conſpicuous to ſanctified reaſon now at this day then before, and the manner of his proceeding more apt to confirm true Belief in ſuch as follow his 〈◊〉 , then ever it was. For the ſame reaſon were the Ancient Iſraelites more prone to Idolatry, then their ſucceſſours were, after the erection of the ſecond Temple; or either of them were at any time to ſerve their GOD. For the ſenſible ſigns and bewitching inticements of ſome extraordinary powers, miſtaken for Divine, were then moſt common; and Gods Wonders and miracles grew more rare, becauſe they ſwarved from his commandments. What Jew was there, almoſt, in the time of the Maccabees, but would have given his body for an Holcauſt, rather then ſacrifice to any of the Heathen Gods? The undoubted experience of long Wo and miſery for their former Idolatry, made them ſo averſe from this ſin. And the certain ſigns of the Meſſiahs approach, did ſupport them from falling into Atheiſm. Such violence as theſe later willingly ſuffered at the hands of Heathen Princes, rather then they would conſent unto Idolatry, their Forefathers in the wilderneſſe were as ready to offer unto Aaron, for not furthering them in their idolatrous imaginations. So we read Exod. 32. when God had but for a while withdrawn his extraordinary preſence from them, and Moſes his inſtrument in working miracles, had been but a ſhort time out of their ſight: they complain he ta • ied long, and gather themſelves together againſt Aaron, and ſay unto 〈◊〉 ; Up, and make us Gods to go before us: for of this Moſes, the man that brought us out of the land of Egypt, we know not what is become of him. There was no danger l • ſt they ſhould turn Athiests, this was a ſin unknown in that age. And this people had experience enough of extraordinary powers in Egypt, which they took for Gods. So far are they from thinking there was no God that guides the world, that they thought there were Many: and if one did withdraw his preſence, another might ſerve to conduct them: one they muſt have, otherwiſe all help of man was in vain. As Jannes and Jambres had withſtood Moſes Miracles with their Magick; ſo had the devils, their maſters, ſought to work wonders about the Egyptian idols, which did ſtupiſie the people. For albeit Their Wonders were not ſo great, as Gods: yet were they more delightful to their outward ſenſe; for their ſervice for the moſt part, was ſport and play. They were never dainty to ſhew their jugling tricks, for their own advantage; alwayes pliable to the humours and luſts of men: whereas the Omnipotent Majeſty of God would have all to frame their lives and actions according to his written Laws, which might not be altered or miſinterpreted, at the pleaſure of men; nor would he vouchſafe to work his miracles in all ages, or unto ſuch as were unworthy ſpectators of them. Thus had Satan his Oracles and ſacrifices oft times better frequented, then God had his; As in theſe times, ſuch Preachers as will accommodate themſelves unto the peoples Humors, are moſt frequented; but ſuch as hold this ſin as Sacriledge and diſhonour to their God, are deſpiſed and ſet at nought. And though we may not mitigate Aarons fault, nor diminiſh theſe Iſraelites tranſgreſſion (as their foo •… poſ •… v doth) by transferring the blame of this idolatrous fact upon the M •… which followed the Hoſt of Iſrael out of Egypt: yet it is more then probable from the circumſtance of the Text (beſides the tradition of the ancient Hebrews,) that there was ſome magical or demoniacal skill practiſed in the 〈◊〉 moultin▪ of this Egyptian god, whence this peoples ſuperſtition towards it was mer • aſed. The Heathen Princes of thoſe times were no Babies; as 〈1 paragraph〉 wa • y (we may preſume) upon what occaſion to forgo their children, as miſers are to part with money: and yet theſe were wreſted from them, and their bloud ſhed by their own hands, to pacifie the rage of powers, then manifeſtly known for ſupernatural. But when both Gods Wonders grew rare, and the devils tricks waxed ſcant, either by reſtraint from above, or of their own free choice, as if by their long continuance they had grown out of requeſt: they ſee it more boot to draw the Politick world unto Atheiſm, which never did floriſh until the riſing of the Roman Monarchie. Unto this main inconvenience of the late Romans, and other worldly wiſe mens diſtruſt of wonders paſt, this ſecond miſchief did accrew, That ſundry Writers of thoſe times, did hold it a part of their Profeſſion, to fill their Books with ſuch ſtuff, as they found in Ancient ſtories; as if their Hiſtories or Poems had not been Current, without as many parts or heads of invention, as others had in former Ages. And this experience of counterfeit wonders, meeting with the want of experience of any true wonders of that time, did concur as Form and Privation for the producing of Inſidelity in mens minds already diſpoſed to this evil by ſecular Policie. And theſe were enough to carry our minds below the loweſt degree of any credulitie, or ſuſpition of truth, in like reports: unleſſe the Scripture did forewarn us of this guile and policy of Satan, which we may the better prevent, if we diligently obſerve; First, the difference of times and places: Secondly, how ſtrange Fables and lying wonders receive Being from notable and admirable decayed Truths, as Baſer Creatures, do life, from the diſſolution of more Noble Bodies.

CAP. XIII.

Of the Diverſitie of Events in different Ages.

THe divers Characters of different times rightly taken, give us as eaſie and perfect a Criſis between the Fictions of latter, and the true Annals of former Ages: as out of ordinary diſcretion men uſually make between fooliſh Travailors reports of great wonders in Spain, or France, and the judicious records of uncouth ſights, and ſtrange events, in the Eaſt and Weſt Indies. And we have altogether as little reaſon to deny either the general truth of ſtrange events recorded by the Ancient, or the Prototypes of Poetical inventions in former times, for the want of like experience in later, as we have to diſcredit Benzos martyrs, or other late navigators obſervations of the Eaſt and Weſt Indies; becauſe many, who have travelled France, Spain, and Italy, while they make true relations of their travels, relate no ſuch event, as the Indies afford many. And yet Guls, when they flie abroad, will relate (among ſuch as know them not) as ſtrange matters of near adjoyning countreys, as he that hath compaſſed the utmoſt ends of the world. Now it were a great folly to diſcredit all late Navigators for the abſurdity of ſome few Guls, & as great madneſſe it were to diſparage all Ancient ſtories, for the abſurd and prepoſterous imitation of latter writers, againſt all experience of later times. For diverſitie of times yield as great diverſity of obſervations, as the diverſity or diſtance of place: onely this is the difference; daily obſervation yields experiments of this diverſity in place, whereas the word of God alone which endures for ever, giveth us the ſure rules and grounds of alterations in the events of different ages. And yet in many remote places lately made known unto the inhabitants of Europe, ſuch ſtrange events as Antiquitie hath told us, were ſometimes frequent in th • ſe Countreys which we now inhabit, are not at this day altogether unuſual. And the face of Time is now there much-what ſuch, as the Ancient Regiſters of Times have pourtrayed unto us: as if the affairs and faſhion of this viſible world, were framed according to ſome inviſible patterns or ſupercoeleſtial Characters; which varying their aſpect in revolutions of time, did now (by reflecting that force upon thoſe remote countreys, which they did on theſe near adjoyning in times paſt) produce the like ſhape and faſhion of things there, as they have done here. And thoſe places ſhall, in time, come to the ſelf ſame temper and diſpoſition which we now enjoy: and the poſterity of ſuch as now live there, ſhall hereafter ſuſpect the undoubted ſtories of our times concerning their Anceſtors, as we do many Ancient ſtories of Jewry, Syria, Aſia, or our own countreys, for want of like modern experiments in our land.

2 For the better rectifying of our Aſſent, which muſt be by the right balancing of Credulity and Mistrust, it ſhall not be amiſſe to conſider, that, beſides theſe general diverſities of times and places, Particular Kingdoms and nations have their ſeveral ages proportionable to Infancy, Youth, Virility, and Old Age in men. Nor is the Period either of the whole Age, or the ſeveral parts thereof, one and the ſame in all, but varies in divers kingdoms, as the courſe of life, or ſeveral ages do in divers men. Some Kingdoms bear age well unto a Thouſand; Some to ſix hundred years: Others break and decay in half that time. Again, as in the courſe of mans life diverſitie of ages requires divers manners or conditions: ſo, in the ſame people or nation, ſome events are uſual, as beſt befitting them in that degree of their growth which anſwers to Youth, or Infancy, which ſeldom or never fall out in that part of their age which anſwers unto mature or Old age in men, becauſe not convenient for their conſtitution then; and yet the want of like experience makes them as diſtruſtful and incredulous of what formerly had been, as old men are forgetful of their own diſpoſition or temper in youth. Generally, when the fulneſſe of any nations Iniquity (wherein their decrepit age conſiſteth) is come, They grow more and more incredulous: ſo as they veriſie the Latin Proverb concerning the diſpoſition of old men: Nullus ſenex veneratur Jovem: more true of ſtates; As they grow old, Their zeal grows cold.

3 As the world was redeemed by Chriſt, ſo do nations begin a new Computation of their ages, from their Admiſſion to Chriſtianity. Some were come to Youth, or Virility in that profeſſion, before others were born in Chriſt: as Aſia and Aſrica, for the moſt part, were Chriſtians before Europe. Again, the Ancient inhabitants in ſome provinces had been Chriſtians, long before other people that afterward ſubdued them, and lived in their countreys: as the Brittains in this Iſland had been long partakers of Gods mercy in Chriſt, before the Saxons; and the Ancient Gauls, before the Franks, which afterward ſeated themſelves in their habitations. Generally, Miracles were uſual in the Infancy of Chriſtianity, as we read in Eccleſiaſtical ſtories: nor can it be certainly gathered when they did generally ceaſe. To ſay they indured no longer then the Primitive Church, can give no univerſal ſatisfaction, ſave only to ſuch as think it enough for all the world to have the light of the Goſpel lookt up in the Chancel of ſome one glorious Church: for ſome Churches were but in the Prime, or Change, when others were Full of Chriſtian knowledge. The uſe of Miracles at the ſame inſtant was befitting the one, not the other. For God uſually ſpeaks to new-born children in Chriſt, by Miracles or ſenſible declarations of his Power, Mercy, or Juſtice: as parents de •… their children from evil, in tender years, by the rod, or other ſenſible ſigns of their diſpleaſure; and allure them to goodneſſe with apples, or other like viſible pledges of their love: but, when they come to riper years, and are capable of diſcourſe, or apprehenſive of wholſom admonitions, they ſeek to rule them by reaſon. Proportionably to this courſe of parents doth God ſpeak to his Church: in her Infancy, (whereſoever planted) by ſenſible documents of his Power; in her Maturity, by the ordinary Preaching of his word, which is is more apt to ripen and confirm true Chriſtian Faith then any miracles are, ſo men would ſubmit their reaſon unto the rules ſet down in Scripture, and unpartially examine all events of time by them, as elſewhere, God willing, we ſhall ſhew.

4 Theſe grounds, wel conſidered, wil move any ſober ſpirit at the leaſt to ſuſpend his aſſent, and not ſuffer his mind to be haſtily overſwayed with abſolute diſtruſt of all ſuch Miracles, as either our writers report to have bin wrought in this our land at the Saxons firſt coming hither, or the French Hiſtoriographers record in the firſt converſion of the Franks, or in the Prime of that Church.

5 And the Franks and Saxons before their converſion to Chriſtianity, were much-what of that temper, in reſpect of their preſent poſterity, as Greece was of in Homers, or Italy in the dayes of Romulus, in reſpect of Cicero's, or Plutarchs time: nor would I deny, but that admonitions by dreams were uſual amongſt them, as they had been amongſt the Eastern nations.

And, without prejudice to many noble Patriots and worthy members of Chriſt this day living in that famous Kingdom of France, I ſhould interpret that dream of See Aimoinus (aliter Annonius.) de Gestis Francorum Lib. 1. c. 7. & 8. in the Corpus Francicae Hiſtor. printed in Folio. 1613. Hanoviae. Baſſina, Queen unto Childerick the firſt, of the preſent ſtate of France: in which the laſt part of that threefold viſion is more truly verified, then it was ever in the lineal ſucceſſion of Childerick and Baſſina, or any of the Merovingian, or Carlovingian Families.

6 The viſion was of three ſorts of beaſts; The Frſt, Lions and Leopards; The ſecond, Bears and Wolves; The third, of Dogs or leſſer creatures, biting and devouring one another. The interpretation which Baſſina made of it, was regiſtred certain hundred years ago; That theſe troupes of vermin or leſſer creatures, did ſignifie a people without fear or reverence of their Princes, ſo pliable and devoutly obſequious to follow the Peers or Potentates of that Nation in their factious quarrels, that they ſhould involve themſelves in inextricable tumults to their own deſtruction.

7 Had this viſion been painted, only with this general notification; that it was to be Emblematically underſtood of ſome ſtate in Europe: who is he that can diſcern a picture by the known partie whom it repreſents, but could have known as eaſily, that this was a map of thoſe miſeries that lately have befalne France; whoſe bowels were almoſt rent and torn, with civil and domeſtick Broyles? God grant her cloſed wounds fall not to bleed a freſh again. and that her people be not ſo eagerly ſet to bite and tear one another (like dogs or other teſtie creatures) until all become a prey to Wolves and Bears, or other great ravenous Beaſts; which ſeek not ſo much to tear or rent in heat of revenge, as lie in wait continually to devour and ſwallow with unſatiate greedineſſe, the whole bodies of mightie Kingdoms, and to die her Robes, that rides as Queen of Monſters upon that many-Headed beaſt, with ſtreams of bloud that iſſue from the bodies ſquezed and cruſhed between their violent teeth; yea, even with the Royal bloud of Kings and Princes. Many ſuch examples of admonitions by dreams and other extraordinarie ſigns of future wo or calamities, both foretold and fulfilled many hundred years ſince Baſſina and Childericks dayes, I could bring, which might confirm the Hiſtorical truth of the like mentioned in Scriptures to any civil Heathen, as they have inforced ſuch as we moſt ſuſpect for Atheiſts, to acknowledge a divine power or providence in them. And I know not what reaſon any profeſſour of truth can have to deny the like preſignifications in later times upon extraordinary occaſions, or in ſome tranſmutations of Kingdoms; if he have ſo much Religion as not to doubt of Nebuchad-nezzars viſion. But of ſuch ſigns, (whether good, or ominous) and of their lawful uſe elſewhere. Of the uſe of prophecies amongſt the Heathen and Barbarous people, and of that offence which ſome take at ſuch as ſeem to give any credit to them, as if this were againſt the truth of ſcriptures, we may perhaps take occaſion to ſpeak, when we come to unfold the divers kinds of prophecies amongſt the Jews, with their interpretations. Thus much may ſuffice for the removal of that prejudice, which Atheiſts, Infidels, and other Worldly-wiſe men have, of their Anceſtors Credulity, or Fabuloſity, which were not incident to primary Antiquity, but unto Ages in ſucceſſion nearer to thoſe times wherein wonders had been plentiful: as commonly the Braggadochian humour doth hant the degenerate race of worthy Anceſtors, before their poſterity come to be Sneaks or Peſants, which in the race of private perſons anſwers in proportion to Infidelity, the common Symptom of decrepit Age in Kingdoms.

CAP. XIV.

Of the Original and right uſe of Poetry: with the manner of its Corruption by later Poets.

1 THe poſitive truth, which (in the removal of impediments and offences) hath been made more then probable in the former diſcourſe, may yet be made more evident from more particular obſervations concerning the manner how Monſtrous Fables have deſcended from true Wonders: which will beſt appear by ſetting down the Original and right Uſe of Poetry.

2 A Poet being (as his name imports) a Maker, according to the Latin proverb, is not made by Art, but framed to this divine Faculty by Nature. Not that any amongſt the Romans became Poets on a ſodain: but that many very fruitful wits in all other kindes of learning, could not be forced by any induſtry, art, or culture to ſuch a temper, as was befitting this plant of Eden, which groweth not in any modern breſt without more tender care and greater cheriſhing, then any other ſlip or branch of the tree of knowledge; and yet when all is done ſeldom comes to any proof, unleſſe it borrow grounds from the Ancient: as tender plants can hardly be removed from a better ſoil to a worſe, without ſome of the earth wherein they naturally grow. Were Arts to begin anew, Poetry, which was the firſt and moſt common among the Ancient, in all probability, would ſpring the laſt, & grow the ſloweſt amongſt us. Their wits of old were not naturally or generally better then ours: why then was the way to Parnaſſus, which unto us uſing all help of Art and Imitation, is laborious and hard to aſcend, ſo plain and eaſie to them, without any guide or help; all other Artificial learning being then either unknown, or very ſcant? Such knowledge or obſervations as they had or cared for, they knew not otherwiſe how to convey unto poſteritie, then by Poetical numbers and reſemblances. He is a Poet by nature (ſaith that excellent Poet and divine Philoſopher) That is apt to be raviſhed with the true and native beauty of ſuch Objects as are repreſented to his ſenſes, and can expreſs his conceit by ſuch pleaſant reſemblances, as often as he ſhall have occaſion to utter his minde in writing or ſet ſpeech. This inclination or diſpoſition is as the ground or ſoil whereon Poetrie doth naturally grow, whether in Ancient or Modern breaſts: but the Ancient had this advantage. The Faſhion of the world in their times was more apt to raviſh their thoughts with Admiration: wonderful Events were then frequent: nor did their frequency abate, but rather increaſe wonderment, becauſe their variety was great, and the apprehenſion of inviſible or Supernatural Powers in them uſual. So that admiration was then inforced upon men, and the breaſts of ſuch as diligently obſerved theſe events, or were any way diſpoſed by nature to the Faculty, were inſpired with lively and ſublimate affections, apt to vent themſelves in ſuch Poetical Phraſe and reſemblances, as we cannot reach unto, unleſs we raiſe our invention by Art and imitation, and ſtir up Admiration by meditation and ſtudy. And becauſe neither our ſenſes are moved with any extraordinary effects of Gods Power, nor our minds bent to obſerve the ways of his Wiſdom, ſo as we might be ſtricken with true Admiration of them, we have fewer good ſacred Poems, then of any other kind. But as the Ancients chief learning did conſiſt of Poetry: ſo the excellency of their Poetry was chiefly ſeen in the proper and native ſubject of this Faculty, that is, in matters of Sacred Uſe or obſervation: whence the title of Vates did deſcend unto ſecular or profane Poets, which retained the number and manner of ſpeech uſed by the former.

3 That ſuch as were Vates indeed, were taught this ſublimity of ſpeech by admiration of extraordinary events, may be confirmed by the Hiſtorical narrations of the Sacred Story: wherin Poetical Hymns or ſons are the uſual conſequents of ſtrange or wonderful events. As, Judg. 5. after the victory gotten over Siſera, Then ſang Deborah, & Barach the ſon of Abinoam, the ſame day ſaying; Praiſe ye the Lord, &c. So likewiſe Hannah after the Lord had heard her prayer, and taken away her barrenneſs, burſt out into the like Poetical Hymn, 1 Sam. 2. So did the Bleſſed Virgin upon her coſen Elizabeths ſalutation, and John Baptiſt ſpringing in her womb, take up her ſong, Luke 1. 46. My ſoul doth magnifie the Lord, &c. So doth Zachary, John Baptiſts father, take up his prophecy, Luke 1. 68. and Simeon, Luke 2. 28. So likewiſe after the manifeſtation of Gods wonders in the red Sea, all his people (as if they had been baptized in a ſacred Helicon) preſently turn Poets, Exod. 15. 1. And again, Numb. 21. after they had returned to Beer, the Well which Moſes had opened out of the hard rock with his rod, Iſrael (as if they had waſhed their mouths in Hippocrene) had their voices tuned to an high ſtrain of Poetry: Then Iſrael ſang this ſong: Riſe up, WELL, ſing ye unto it, the Princes digged this Well, the Captains of the people digged it, even with their ſtaves.

4 That the frequent uſe of Poetry among the Ancient heathen, did ariſe from like occaſions, may be gathered from Strabo: who from Antiquity, better Strabo Lib. 1. Fol. 15. known to him then us, avoucheth it as unqueſtionable, that all other ſet ſpeech, whether Hiſtorical or Rhetorical, was but the Progeny of Poetry, falling in latter times from its wonted ſtate and dignity; whereas the Ancients knew no other branch of Artificial or ſet ſpeech, but only Poetry. Albeit to ſpeak properly, it was (in reſpect of the Efficient or impulſive cauſes) rather Superartificial, then Natural or Artificial; and Rhetorick and Hiſtorie only Artificial. This opinion will not ſeem ſtrange, if we conſider, that the wiſer ſort in thoſe times did commend ſuch matters onely to writing, as might inflame poſterity with devotion and love of vertue. For Poetrie, as the ſame Author tels us, was accounted by Antiquitie, Prima quaedam Philoſophia, a kind of ſacred moral Philoſophie, appropriated, as it ſeems, at the firſt to the relation or repreſentation of ſupernatural Events or divine matters onely: of which the moſt Ancient had beſt experience, and were impelled to communicate them to poſteritie, elevated (as is obſerved before) by the excellency of the Object, to this celeſtial kind of ſpeech which is moſt apt to raviſh younger wits, as it ſelf was bred of Admiration. This uſe of Poetrie appears in ſome Fragments of moſt Ancient Poets, in their kind proportionable to the book of Pſalms, of Job, and the ſongs of Moſes, the only patern of true Poeſie: whoſe ſubjects, uſually, are the wonderful works of God manifeſted unto men. Some degenerate footſteps of theſe Holy men the Heathen, about Homers time, did obſerve: uſing their Poets and Muſicians for planting modeſty and chaſtity amongſt other vertues in their auditors. — 〈 in non-Latin alphabet 〉 . So Agamemnon left Hom. odyſ. 3. the muſical Poet as Guardian to Clytemneſtra, who continued chaſt and loyal until Aegiſthus got the Poet conveyed into an uninhabited Iſland. For this reaſon was Poetry Strato Ibid. taught children firſt throughout the Grecian Cities, as Moſes had commanded the Iſraelites to teach their children his divine Poem, Deut. 31. 19. and 32. 46. And they much wrong that divine Plat. lib. 10. de Repub. Philoſopher, that think he was any farther an enemy unto the ſacred Faculty, then onely to ſeek the reformation of it by reducing it to its firſt natural uſe; which was not meer delight, as Eratoſthenes dreamed, rightly taxed by Strabo for this error. That might perhaps be true of the Comical Latin poets;

Poeta quum primum animum adſcribendum appulit, Id ſibi negoti credidit ſolum dari, Populo ut placerent quas feciſſet Fabulas. When firſt the Poet bent his wits to write, The onely mark he aim'd at, was delight.

Which notwithſtanding had neither been the onely, nor chief uſe; no end at all, but rather an adjunct of Poetry amongſt the Ancient: by the wiſer and better ſort of whom nothing was apprehended, at leaſt approved as truly delightful, which was not alſo Honeſt and of profitable uſe for bettering life and manners. The law of nature being then leſſe defaced, They could read it without ſpelling, and comprehend all the Three Elements of Goodneſs, joyntly under one entire conceit, as we do the product of divers Letters or Syllables in one word, without examination of their ſeveral value apart. But when the Union of this Trinity, wherein the nature of Perfect Goodneſſe conſiſts, was once diſſolved in mens hearts, and Delight had found a peculiar Iſſue without mixture of Honeſty or Utility: the deſire of becoming popular Poets, did breed the bane of true Poeſie; and thoſe Sacred Numbers, which had been as Amulets againſt vice, became incentives unto luſt. Or if we would but ſearch the native uſe of Poetry by that end which men, not led awry by hopes of applauſe, or gain, or other external reſpects, but directed rather by the internal impulſion of this Faculty, and ſecret working of their Souls, do aim at: It principally ſerves for Venting Extraordinary Affections. No man almoſt ſo dul, but will be Poetically affected in the ſubject of his ſtrongeſt paſſions. As we ſee by experience, that where the occaſions either of Joy for the Fortunate Valour, or Sorrow for the miſhaps of their Countrey-men, or Alliance, are moſt rife, this diſpoſition is both moſt pregnant and moſt common. And as Speech or Articulation of voices in general, was given to man for communicating his conceits or meaning unto others; ſo Poetry, the Excellency of Speech, ſerves for the more lively expreſſing of his Choicer Conceits, for Beautifying His darling-thoughts or Fancies, which almoſt diſdain to go abroad in other then this exactly-proportioned attire, The ſouls wooing ſuits (if I may ſo ſpeak) whereby ſhe wins others to Sympathize with her in abundance of Grief, or to conſent with her in exceſſive Joy, or finally to ſettle their Admiration or diſlike where ſhe doth hers. And the more ſtrange or wonderful the matter conceived, or to be repreſented, is, the more pleaſant and admirable will the true and natural repreſentation of it be: and the more he that conceives it, is raviſhed with delight of its Beauty or goodneſſe, the more will he long to communicate his conceit and liking of it to others. Whence, ſuch as had ſeen the Wonders of God and had been fed with his Hidden Manna, ſought by their lively & hearty repreſentations to invite others, as the Pſalmiſt doth, To taſte and ſee the Goodneſſe of the Lord, as Birds and Beaſts, when they Pſal. 34. 8. have found pleaſant food, call (on their faſhion) unto others of the ſame kinde, to be partakers with them in their Joy: until Satan, who hunts after the life of Man, as Man doth after the life of Birds, did invent his counterfeit Cals to allure our ſouls into his Snare. For, when men had once taken a delight in the natural repreſentation of events, delightful in themſelves: he ſtirred up others to invent the like, albeit there were no real truth or ſtability in the things repreſented, and the manner of repreſentation uſually ſo light and affected, as could argue no credence given by the Authors to their own report, but rather a deſire to pleaſe ſuch as had never ſet their mindes to any Inquiſition of ſolid Truth, whoſe unſetled Fancies cannot chooſe but fall in Love with as many Fair Pictures of others pleaſant Imaginations as are preſented to them. For, as to view the connexion of real Cauſes with their Effects (moſt of all, if both be rare, or the concurrence of Circumſtances unuſual) doth much affect the judicious underſtanding: ſo the quaint or curious contrivance of Imaginary Rarities, ſet forth in ſplendent Artificial colours, doth captivate the Fancies of ſuch as are not eſtabliſhed in the love of truth. But (as the Orator ſaid of ſuch as applauded the Tragedie of Pylades and Oreſtes) how would ſuch mens ſouls be raviſhed, could they upon ſure grounds be perſwaded, that theſe ſtories were true, albeit devoid of Artificial Colours, or Poetical contrivances, never uſed by ſacred Antiquitie? in whoſe expreſſion of Wonders, the Phraſe is uſually moſt Poetical, as naturally it will alwaies be, where the mind is much affected; their invention leſſe Artificial or affected, then our Hiſtorical narrations of Modern affairs; the Character of their ſtile, (as was intimated before) doth argue that they ſought onely to ſet down the true Proportion of matters ſeen and heard, with ſuch reſemblances as were moſt incident to their kind of life. And from the Efficacy of ſuch extraordinary effects upon their ſouls, is it, that the Prophets ſo often expreſs the ſame things in divers words, as if all they could ſay, could not equalize the ſenſible Experiments, which did move their Hearts and Fancies (as the Muſitians hands or breath doth his inſtruments) to ſound out ſuch Pathetical Ditties. Nor had their Ditties any greater diſproportion with their ſubject, then our Songs of Famous Victories, have with theirs; or other paſſionate Ditties, with their compoſers affections: albeit he that hath experience of Love, or abundant Grief, or Joy, will ſpeak in another Dialect, then ordinarily he uſeth, without any touch of affectation.

5 Hence we may clearly diſcern, whileſt wonders decayed, and men ſought as great delight in Fained, as their forefathers had done in True Repreſentations: how the diſproportion betwixt Repreſentations, and the real Events, or Experiments of the times, wherein the later Poets lived, became ſo Monſtrous and Prodigious. This fell out juſt ſo, as if the Armorours of this Age ſhould not obſerve the ſtature of men now living, but faſhion their Armour by old Guy of Warwicks Harneſſe, or our Painters, not look upon the bodies of modern Engliſh-men, but take their proportions from ſome Ancient Pictures, which had been truly taken about ſome 1000 years ago, in ſome other Countrey, that had yielded men of more ample ſtature in that Age then this land of ours did in any. Such an Errour as this, which we have mentioned in Poetry, would quickly have been reformed in any other Facultie, that had concerned mens temporal profit or commodities, or whereof others had been as competent Judges as the Profeſſors: for ſo, when they had begun to wander, or digreſs a little from their right end, they ſhould preſently have bin called to this account; Quid ad rem? your Work may be Prety, but not to our Purpoſe. But when ſuch Admirable Events, as were well worth Poetical expreſſion, decreaſed, and worldly cares did multiply, as men increaſed: the divine art of Poetry, which admits not many competent Judges in any age, was counted no better then a matter of meer delight, or recreation; and for this reaſon the Prodigious Repreſentations of it, ſo Monſtrouſly diſproportionable to the truth repreſented (becauſe oft times more pleaſant to men wearied with other ſtudies or imployments, then the bare narration of the truth) were never reformed. And ſo at length, that Audacious Licentiouſneſſe of Fictions, for moving delight, did in the judgement of poſterity diſparage the very patterns or Prototypes of Poetical repreſentations, whereunto later Poems had been framed: As many Tall Fellows in this preſent age, if they ſhould ſee the true image or picture of ſome Ancient Giants, would ſwear that the painter had plaied the Poet: were it not that the dead bodies or limbs of ſome Ancient people, lately digged out of the ground, did by their unuſual bigneſſe teach us to eſtimate (as we ſay) Ex pede Herculem, how great others might have been, whoſe big limbs and bones have not come unto this Ages ſight.

6 But moſt of theſe ſtrange Events were ſuch, as did continue no longer then while they were a doing, wherefore we muſt ſeek out the true proportion of theſe Heavenly Bodies, by their ſhadows, repreſented in the later Profane Poets. The Original and manner of whoſe digreſſion from the paterns of the Ancient Divine Poets, or rather from Divine truth, the pattern of Ancient Poetrie it ſelf, was partly as you have heard, partly as followeth.

7 Gods wonderful works have been more plenteous in Aſia, then in other parts of the world; more plentiful in Judea, and the Regions about it, then mother parts of Aſia; moſt plentiful in them, about the Iſraelites deliverance 〈1 paragraph〉 out of Egypt. In that time and in the ages before, or immediately ſucceeding it, Artificial learning was very ſcant; and Characters, either not invented, or their uſe very rare in moſt places. The freſh memory of ſuch wonders preſuppoſed; the lively image either of inch licentiouſneſſe in coining fables, or confounding true Hiſtories with the mixture of falſe and unnatural circumſtances, (as theſe wants every where in all times naturally breed) we may clearly behold in the modern Turks: who are as abundant in Prodigious Fables, as defective in good learning; and for want of printing, or neglect of writing, have no perfect Character of the worlds Faſhion in times paſt, nor any diſtinct order of former Events. It is but a petty ſoleciſme among them, to affirm that Job the Huſſ • ite was chief Juſtice; and Alexander the Great, Lieutenent general unto King Solomon.

8 The like confuſion of times and places might be more incident unto the Aſiatick Nations, before Alexanders time, becauſe their Anceſtors had been acquainted with more ſtrange events, latelier forepaſt then the modern Turks are. Now alwayes the more ſtrange the events be, the more ready they be to Mount upon the Wings of Fame; and once ſo mounted, the more apt to receive increaſe in every Circumſtance, and vary their ſhape, whileſt they flie onely from mouth to mouth in the open air, not faſhioned or limited at their firſt birth, by ſome viſible Character, or permanent Stamp ſet upon them.

9 From this vicinity of true wonders in Jury, or thereabouts, were the Medes, Perſians, and Syrians, ſo much addicted to Fabulous narrations, that their delight in ſuch traditions did make their later writers ambitious in the ſkill of coining wonders; as Strabo tels us. And Greece, as it received Artificial Strabo. Lib. 11. Fol. 107. learning firſt from Aſia, ſo did it drink in this humour with it. For the traditions of Gods Miracles in Jury, and the Regions about it, having been far ſpread, when Greece began firſt to tattle in Artificial learning, the Grecians (Alwayes Children in true Antiquitie, as the Egyptian Prieſt told one of their Philoſophers) were apt to counterfeit the form of Ancient Truths, and miſapply it to unſeemly matters, or fooliſh purpoſes; as children will be doing that in homlier ſtuff, which they ſee their elders do in better. Finally, the ſame humour which yet raigns amongſt men, might poſſeſs moſt of the Heathen. There is no famous Event that fals out, (though it be but a notable Jeſt) but in a ſhort time, is aſcribed to a great many more, then have any affinity with it. As many of Diogenes conceits have been fathered upon Tarleton: and what the Chriſtians ſay of S. George, the Turks aſcribe to Or Chederles Busbequius. ibid. Chederley. If it be any ſtory concerning way-faring men; every Hoſtler, Tapſter, or Chamberlain, will tell you that it fell out in their Town, or in the Countrey thereabouts. And though you hear it in twenty ſeveral places, yet ſhall you have alwayes ſome new tricks of addition put upon it. In like manner did the reports of ſundry events, which either fell out, only in Jury, or upon occaſion of Gods people, flie about the world, ſometime with cut and mangled, but moſt uſually with enlarged, Artificial wings, as if the ſame had been acted every where, or the like invented upon every occaſion.

CAP. XV.

Of ſome particular Fables reſembling ſome true ſtories of the Bible.

1 TO draw ſome inſtances from the The firſt Fountain. The Well of Beer, mentioned before, did prefigure Chriſt, the Rock and Fountain, whence Numb. 21. iſſue ſtreams of waters unto Eternal life. And that ſacred Poetical ſpirit, which now poſſeſſed them, was as a Praeludium to thoſe Hymns and Songs uttered by Chriſts Apoſtles, and his Diſciples, when the Spirit of God was poured upon them, after Chriſts Glorification. Neighbour-countreys, amongſt whom the Fame of this Event was ſpread, might eaſily hence take occaſion to aſcribe the effect unto the Well. And hence had Greece her Helicon, and others (by her) reputed Sacred Wells, whoſe waters drunk did make men Poets on a ſodain. Beſides that, the opportunity of ſuch places, as Helicon and Parnaſſus were, did diſpoſe mens minds unto this Faculty, The Demoniacal ſpirits, which for this reaſon would frequent the ſame, might inſpire ſuch with Poetical Furie as did obſerve their Rites and Ceremonies; counterfeiting the ſpirit of Divine Prophecies, as they had done Gods voice in Oracles. Who can doube, if he compare both ſtories, but that the Fable of Hyppocrene or Aganippe in Baeotia, ſo called becauſe digged by an horſes foot, as Poets faign, did take beginning from the ſtory of this ſacred Well which Moſes digged with his Rod; and (as the Iſraelites have a tradition) the Princes afterwards with their Staves? And the Phaenicians which followed Cadmus into Europe, are made ſuch wanderers by the Poets, as the Iſraelites were in the wildernes: and Cadmus himſelf, the Founder of Hippocrene or Aganippe, amongſt other of his inventions is ſaid to have been the firſt that taught Greece the uſe of letters, or that wrote Hiſtories in proſe; and in one word, another Moſes. The Fiery Serpents, which ſtung the Iſraelites murmuring for want of water, might Numb. 21. 6. grow in ſhort time to be Dragons; and hence, as it is moſt likely, are Cadmus Ovid Met. l. 3. • ab. 1. vel. 2. companions ſaid to be ſlain by a dragon, whileſt they ſought for water. The Sun, as we read in the ſtory of Joſhuah, at his prayer once ſtood ſtill in the Joſh. 10. 13. vale of Gibeon. The occaſion is in the ſame place ſpecified; That Joſhuah might have A Day of the Amorites: ſuch A Day as was never before it, nor ſhall be after it. This ſtrange Miraculous Event, the Heathen people of thoſe times had noted, and delivered it by tradition unto their poſteritie; who, after the manner of this world, ſought to aſſign ſome cauſes of it. The Poets in ages following, aſcribe it (with ſome additions) unto that unnatural prodigious murther, which Atreus had committed; and for ought we know, beſides the reaſons ſpecified in ſacred writ, God might uſe this, partly as a means, to make Greece and other countries, that ſhould hear of Atreus Bloudy Fact, ſtand amazed at ſuch foul Impietie, whereat the heavens did bluſh, and the Sun ſtood ſtill. The times of Atreus his Fact, and Joſhuah his Victorie, come near to one point: if Statius the Poet be not far out in his Chronologie. For he tels us, that this horrible fact of Atreus was committed, about the time of the Theban War; for which reaſon the Mycenae amongſt other good neighbours, did not aid King Adraſtus, and his Argives againſt the Thebans.

Milite vicinae nullo juvere Mycenae. Funereae dum nam que dapes, medii que recurſus Solis; & hinc alii miſcebant praelia fratres. Their Mycene, neighbours only ſend no aid, Their tragick chear had bred ſuch bloudy broyls, Whoſe direful ſight the bluſhing Sun had ſtaid, Whilſt fierce revenge in heart of Brothers boils.

2 And ſome Chronologers, whoſe skill in this Faculty, and other good literature, I eſpecially Reverence, refer the Siege of Troy to the time of Judges, or Age following Joſhuah; whereas the Theban war was in the Age before: for Tydeus, father unto Diomedes (who was one of the greateſt Sticklers againſt Troy) was one of the greateſt Chieftains in the Theban war.

3 From the fore-mentioned humour of ſeeking to play the Poets or Painters in adorning true ſtories; or of vain curioſitie in inventing the like: we may eaſily conjecture, what variety of reports would in that temper of the world be extant, of Samſons Conſecrated Hair, wherin his inconquerable ſtrength as the ſacred ſtory tels us, did conſiſt. Let Dalilah, Samſons wife, be but miſtaken for his daughter; (as few reports of forrain or forepaſt matters, Judg 1 • , 1 • , 18. but 〈◊〉 as much in ſome circumſtance or other) and for Samſon and Dalilah you have the famous Legend Niſus and Sylla. This miſtake was verie eaſie. For ſuch as had heard of Dalilahs treacherie, without any particular certain ••• of that circumſtance, whether ſhe were his daughter or wife, might juſtly ſuſpect that ſhe was his daughter, one that wanted an husband, doting upon ſome forrainer, whom ſhe hoped to win unto her love by this practiſe. Or perhaps Sylla had betrayed her father Niſus, upon hope of ſatisfying her luſt; and Ovid (with other Poets) having heard of like practiſe, did Stage-playlike put Samſons Hair upon Niſus his Head; as uſually the Grecian Poets have borrowed their beſt Stage-attire from the glorious wardrope of Iſrael. Other circumſtances of this ſtory are very like; ſave onely that Ovid faines Niſus his unvanquiſhable fortune, to have been ſeated in one hair, which was of the Ovid. Metam. l. 8. fab. 1. colour of his coſtly robes.

—Cui ſplendidus oſtro Inter honoratos medio de vertice canos Crinis inhaerebat, Magni Fiducia Regni. One ſkarlet bright, amids the ranks of white and reverend hairs, He had, whereon did hang the Hope, and Hap of his affairs.

But Samſons ſtrength was in his locks, as he told Dalilah; There never came Judg, 16. 17. raſor upon my head, for I am a Nazarite unto God from my mothers womb: therefore if I be ſhaven, my ſtrength will go from me, and I ſhall be weak, and be like all other men. For the means and opportunities whereby Dalilah did, and Sylla is fained to have compaſſed her intended treaſon, they are the very ſame. Dalilah, as it is ſaid, made Samſon ſleep upon her knee, and ſhe called a man, and made him to ſhave the ſeven locks of his head; and ſo Ovid brings in Sylla, taking Verſ. 19. the like opportunity of her fathers ſleep;

Prima quies aderat, qua curis feſſa diurnis Pectora ſomnus habet, thalamos taciturna paternos Intrat, & (heu facinus!) fatali nata parentem Crine ſuum ſpoliat.— Firſt ſleep was come, and wearie limbs were at their ſweet repoſe When ſhe unto her fathers bed, in ſlieſt ſilence goes: But let no ſilence cloak her ſhame, (O deteſtable theft) Her Father of his Fatal Hair the Daughter hath bereft.

4 Not much greater variety is there between the ſtory of Lots wifes tranſformation into a pillar of ſalt, and Niobes into a ſtone. The Poets faine that Ovid. Met l. 6. Fab. 3. aliis 4. Niobe was transformed, upon her grief for death of her children: and the Jewes have a Tradition, that Lots wife was overtaken with that Hydeous ſhowr of Fire and Brimstone, whilſt ſhe ſtaid behind her husband to ſee what would become of her friends, and her kinsfolk, which remained in Sodom. And it is probable out of that Chapter, that Lots ſons in Law remained in Sodom. and likely their wives too, Lots other daughters. For ſo it is ſaid (not Gen. 19. 14. without Emphaſis in the Original) Take thy wife and thy two daughters, which are found, or (as the Chaldee paraphraſe) which are found faithful with thee, (that Verſ. 15. is, which are not corrupt by converſing with others abroad) leſt thou be deſtroyed with others in the puniſhment of this city. Whether this Tradition of the Jews be true or no, it makes little for my preſent purpoſe. Very Ancient it is, & whether true or falſe, might give occaſion to the former Fable, as other ſtories of the Bible do ſometimes the rather, becauſe the ſence is miſtaken. As the cōmon opinion is, that Lots wife was transformed into a Pillar of Salt, when as no circumſtance of the text doth enforce ſo much, but rather leaves us free, to think, what is more probable; that fearful ſhowers of Gods Vengeance, wherewith Sodom was deſtroyed, were heaped upon her, ſo that her body was wrapt wrapt up in that congealed matter, which was perhaps in form like to ſome thunder-ſtone, or the like, from which it could not be diſcerned, being as it were Candyed in it.

5 If ſuch a transformation of Lots wife ſeem ſtrange; what will the Atheiſt ſay unto the deſtruction of Sodom, and the five Cities? or if this ſeem more ſtrange and incredulous, becauſe their deſtruction vaniſheth whileſt they periſhed; What can he ſay to the ſalt ſea? Doubtleſſe, unleſſe God had left this as a Laſting Monument to confute the Incredulitie of Philoſophers, by an ocular and ſenſible Demonſtration, they would have denyed the truth of • h • s Effect, as well as they doubt of the Cauſe, which the Scriptures aſſign of it. Is the violence of that ſtrom, which deſtroyed the five Cities, ſtrange, and above the force of nature? ſo is the qualitie of that Sea, and the Haud procul inde campi, quos ferunt olim uberes • nagriſ •• Urbibus habitatos, ful • ninum jac • u arſiſſe▪ & manere •… gia, terram • ; ſpecietor •• dam, • nn ſrugiſeram per a • d • ſſe, nam cuncta ſponte edita, aut • n • nu ſata, ſive herba • enus aut fl • re-ſeu ſolitarn in ſrec • e • n adolevere, atra, & inania velut in •• nere •… aneſ • unt. I g • ſt • ut Jud •… as qu • n ••• ur •… • gne • xlest • t •• g • aſſe c ••• eſſe •• m, •… hal •… la • us in fr •• terram, • or rump • ſu • er ••• ſum ſp •• um, c •• • aetus ſegetum & autumni • utreſ ere rear, ſole, •• l •… • uat • gra • t. Tac •• us lib. 5. Hoſt. So • l about it, contrarie to the nature of all other ſeas, or in-land lakes. And let the moſt curious Philoſopher in the world give any natural cauſe of it; and the diſproportion between the cauſe, and the known effect, will be more Prodigious in Nature, then the cauſe, which Moſes gives of it, is ſtrange. Some Cauſe by their confeſſion it muſt have; and though the ſtorm were raiſed by a Supernatural Power, yet admitting the violence of it, to be ſuch as the Scripture tels us, & the fall of ſo much durable matter, no cauſe can be conceived, ſo probable in nature, as that which Moſes gives; as out of the grounds of Philoſophy, & divers Experiments in nature, I could eaſily prove. • ut St • abo l. 1 • . p •… . Strabo that great Philoſopher, and no Credulous Antiquarie, hath eaſed me of this labour. For albeit he held the Syrians for a Fabulous people: yet the evident marks of Gods wrath, that had been kindled in that place, (as concavities made by fire, diſtillation of pitch out of the ſeared rocks, the noyſom ſmell of the waters thereabouts, with the reliques and ruines of the Ancient Habitations) made the Tradition of neighbour inhabitants ſeem probable unto him; That there had been Thirteen populous Cities in that ſoil, of which Sodom was the chief, whoſe circumference then remaining, was ſixtie Furlongs. But (as the cuſtom is of ſecular Philoſophers) he ſeeks to aſcribe the cauſe of this deſolation rather unto Earth then Heaven, and thinks the Lake was made by an Earthquake, which had cauſed the burſting out of hot waters, whoſe courſe was upon Sulphur and Brimſtone. And it is not unlikely, that the earth did tremble, whileſt the heavens did ſo terribly frown, and the Almightie gave his Fearful Voice from out the clouds: and once having opened her mouth to ſwallow up thoſe Wicked Inhabitants, the Exhalations of whoſe ſins had bred theſe Stormes, became afterwards a Pan or Receptacle of moyſture, infecting all the waters which fell into it, with the loath ſome qualities of thoſe dregges of Gods wrath, which had firſt ſetled in it; as bad Humours, when they ſettle in any part, plant (as it were) a new nature in the ſame, and turn all Nutriment into their Subſtance.

CAP. XVI.

Of NOAHS and DEUCALIONS Floud, with other Miſcellane Obſervations.

1 NOt any ſon ſo like his natural father, as Deucalions Floud is like Noahs. Every School-boy, from the ſimilitude of their ſubſtance, at the firſt ſight can diſcern the one to be the baſtard Brood of the other; albeit Ovid, from whom we have the picture of the one, hath left out, & added, divers Circumſtances at his pleaſure; which aſſures me, that he had never read the ſacred Storie (as ſome think he did) but took up the confuſed Tradition of it, which had paſſed through many hands before his time: For other Poets which had come to Plut. de Solertia Animalium. 〈 in non-Latin alphabet 〉 . Plutarchs reading, though not to ours, make mention of Deucalions Ark, his Doves returning to him again before the waters Fall, his Prognoſtication of the waters decreaſe, by her perpetual abſence at her laſt ſetting out. This Tradition was ſo commonly received in Greece, that ſome Etymologiſts think the Famous Hill Parnaſſus did take its name from the Arks abode upon it, as if it had firſt been called 〈 in non-Latin alphabet 〉 , which word Plutarch uſeth in that place. Larnaſſus. Theſe are ſure teſtimonies that ſuch a floud had been: but that in Deucalions time any ſuch had been, or that the Ark did ſtay in Greece, hath no ſhew of truth. See S. Auguſtin, De civit. Dei, Lib. 18. cap. 10. & L. vives.

2 If Trogus Pompeius Works had come entire into our hands, or had they light upon a more ſkilful and ſincere Epitomiſt then Juſtin, we ſhould have found more evident prints of the ſtorie of Noahs Floud, in that Controverſie, between the Scythians and Egyptians; whether were the moſt Ancient people: As Juſtin relates it, Lib. 2. thus it was.

3 The Egyptians thought the Heavens over them had been in love with their ſoyl, and that from the conjunction of the ones mildneſſe with the others Fertility, the firſt people of the world had been brought forth in Egypt. The Scythians alledged, it was moſt probable, that their countrey was firſt inhabited, becauſe if fire had ſhut up the womb of their mother earth, this Element did forſake theirs firſt, as being the coldeſt countrey: or if water had covered the face of nature, and made it unapt for conception by too much moiſture, this Veil was firſt put off in Scythia, as being the higheſt part of the inhabited Land. Unto theſe reaſons of the Scythians, the Egyptians yielded, as Juſtin reports. Both of them erred in the manner of mans Propagation; both again held a general Truth, in thinking mankind had ſome late Propagation, and that Kingdoms had not been ſo frequented with people in former generations, as now they were. The Scythians agreed herein with Scripture, That the higher parts of the World, which they inhabited, or parts near unto them, were firſt dried up from the waters; for in the mountains of Armenia the Ark ſtayed, and Noah went firſt on land in that countrey. The Storie of whoſe preſervation in this Deluge, and the propagation of Mankind from him, and his children, not being expreſly recorded to the Scythians, they Imagin that men had grown like Muſhromes after Rain, becauſe they had been ſo few, and now were come unto ſuch great multitudes. Nor did Noah onely go firſt on land in Armenia, but his poſteritie had their habitation in the mountainous Countries, until their multitude cauſed them to ſeek Tres vero Noe filii Semas, Japhetus, & Chamas centū annis ante diluvium nati, primi relictis montibus planitiem habitare coeperunt, & aliis recenti etiam tum cladis memoria pavidis, nec audentibus à celſiore loco deſcendere, idē faciendi autores & exemplum fuere. Joſeph. lib. 1. Antiq. cap. 5. more room; as we may gather Gen. 11. v. 1, & 2. Then the whole earth was of one Language, and one Speech; and as they went from the Eaſt (that is, from Armenia) they found a Plain in the Land of Shinar, and there they abode. Some broken Traditions of this Truth might cauſe the Ancient Scythians to ſtand upon their Pantofles, and plead Prioritie of nature from ſuperioritie of place. And this conceit of Antiquitie being propagated to poſteritie, they ſeek to Fortifie their Title to it (called in queſtion) by ſuch reaſons as were alledged before. And even in theſe their reaſons, though falſe in particular, there appears a certain general glimpſe of Divine Truth: For in that they take it as granted, that either fire or water had ſtopped the courſe of nature, this is an infallible Argument, that they had heard of the Dominion allotted by Fate to thoſe two Elements over other Bodies; albeit they did not rightly apprehend the manner of the worlds deſtruction by them, nor whethers courſe was firſt paſſed. This Tradition of the Worlds deſtruction by Fire and Water, and the diſtinction of their courſes (though not ſo plainly revealed in the old Teſtament) had come more diſtinctly to Ovids hand; who bringeth in Jupiter, reſolving to plague the old World rather by Water then Fire, becauſe Met. L. 1. Fab. 7. Jám que erat in totas ſparſurus ſulintna terras, ſed timuit, ne forte ſacer tot ab ignibus • ther conciperet ſlammas, tot uſ •• , ardeſceret axis. it was to have a Fatal diſſolution by Fire:

Fſſe quoque in Fatis reminiſcitur aſſore Tempus Quo Mare, quo Tellus, correptaque Regia Coeli Ardeat, & Mundi Moles operoſa laboret; He cals to minde the day would come (for Fates had ſet the ſame) When Sea and Land, Heavens, Elements, and all this Mundane Frame Should ſweat with Heat, and melt as Wax before the Fearful Flame.

4 The Egyptians likewiſe had many reaſons why they might juſtly think themſelves a very Ancient people, and thoſe not diſſonant unto Scripture; which witneſſeth Egypt to have been a mightie Kingdom, every way better repleniſhed then any other Countrey that we can read of in times ſo Ancient; firſt poſſeſt by Mizraim, the ſon of Cham, by whoſe name it is continually called by the ſacred Writers, as well the Prophets and late Hiſtoriographers, as by Moſes; and in the Eaſtern Languages bears that name until this day, as Com. in Gen. cap. 10. v. 6. Vid & Joſephum, lib. 1. Antiq. c. 7. Mercerus tels us. This Mizraim alſo did propagate ſundrie particular Nations in ſhort time, as we find regiſtred Gen. 10. 13, 14. All which might make for the Egyptians conceit of their Antiquitie. And albeit the old Canaanites were as Ancient and populous a Nation (though not ſo united in a Kingdom) as the Egyptians; yet, before theſe Altercations aroſe, or (at leaſt) before any other people took notice of them, their poſterity was rooted out by the Iſraelites, who though they came in the others place, yet came not into competition with the Egyptians for Antiquitie in the Judgement of any Heathen writer; becauſe the Iſraelites were no people, till the time that Egypt was one of the mightieſt Nations upon earth; and the Heathen being ignorant (as making little reckoning of their original) took them for a Colonie of the Egyptians, as appears by Strabo, • ib. 16. who in recompence of this his Error hath elſewhere acquainted us, with another Experiment, which may confirm the Antiquitie of Moſes ſtorie concerning Shems poſteritie.

Moſes tels us Gen. 10. 23. that Aram, ſon of Shem, and brother to Aſhur, had Uz, and Chul, and Maſh unto his ſons. The Aramites no queſtion had their name and propagation from Aram. Some think the Arabians, or other Countries about Idumaea, or both, had their Original from Uz: Others, that the Maſſiani in Arabia were ſo called of Maſh: Joſephus, that the Armenians were the progenie of Chul. Conſonant to all theſe opinions is Sed Scripturā mutare cum ſit vetuſta, non eſt neceſſe; culpanda potius nominis • utatio quae frequens eſt & uſitata omnibus gen •• bus; & videntur quidam literarum mutation • bus temerar • is earn efficere. Optimè omn • u exiſtimo P • ſſidoniurn, hic quó que à gentiurn cognatione & communitate interpretationem vocum ducere. Nam Armeniorum, Syrorum, & Arabum, multum cognationis prae ſe ferunt nationes, ſermone, vita, corporum forma, maximè ubi degunt in vicinia. Id que oſtendit Meſopotamia ex tribus his conflata populis. Maxunè enun in his ſimilitudo eſt illuſtris: quod ſi qua est varietas pro eo at que ali • partes aliis magis ad ſeptentrionem, aut meridiem vergunt, aut in medio ſunt ſitae; nihilominus tamen communis affectio obtinet. Aſſyrii quó que Ariani & Armenu inter ſe at •• iſtorum ſunt aſſimiles. Estque colligendum harum gentium nomina eſſe affinia: Qui enim à nobis Syri, ii ab ipſis Syris Aramart dicuntur, biſque conveniunt Armenii & Arabes, & Erembi, Strab. l. 1. This opinion of Strabo confirms Jeſepbus obſervation concerning the changing of nations names, Lib. 1. Antiq. c. 6. Porro gentium quaedam adhuc ſervant derivatam à ſuis conditeribus appellationem, qu • d • m etiam mutaverunt, monnullae in familiarein accolis & notiorem vocem ſunt v • ſ • , Gracis p • ttſſunùm talis nomenclaturae autoribus. Hi enim posterioribus ſaeculis veterem locorum gloriam ſibi uſurpârunt, gentes nomibus fib • no •• s inſigniur • t, dian que tanquam ad ſuum jus attinerent, mores quó que proprios in illas invehunt. Strab • his obſervation of theſe people; whom the Grecians call Syrians, the Syrians themſelves call Aramaeans; and his collection is, That the Armenians, and the Erembi (that is, the ancient Arabians) have taken their denomination from the ſame name, a little varied (as the cuſtom is) by continuance of time, and varietie of Dialect. That theſe three Nations did all proceed from one ſtock, he gathers from the ſimilitudes and perfect reſemblances of their nature cuſtomes and manner of life.

5 Put for the firſt habitation or Antiquitie of Armenia or Scythia it skils not much. That man-kinde had a new propagation about the time aſſigned by Moſes of the Univerſal Floud, and that the Nations were propagated from thoſe Regions, which Moſes tels us were allotted to the Sons of Noah, and inhabited by his Nephews, is apparant, from the ſuddain encreaſe of Arts and Sciences: Which were in a good meaſure perfect in thoſe Countries, in times as Ancient as any profane Hiſtorie can point unto; yet ſeated onely in a narrow room, whence they were derived, as from a Centre, to more remote parts of the World. The ripeneſſe of Literature, Civil Diſcipline, and Inventions, amongſt the Aſſyrians, Caldeans, and Egyptians, before the like did ſo much as bud forth in Greece, Italy, or other Countries, far diſtant from the former doth argue, that theſe were the ſtock, and others but ſlips or Branches tranſplanted thence. Again, the State and Pomp of theſe Eaſtern Countries, before Greece, or Italy, or any other Weſtern People, did grow into the Faſhion of a Kingdom or civil Nation, demonſtrates unto us, That the Inhabitants of thoſe places were the Heirs of the World, who had the Court, Kingdom, and Metropolis amongſt them, and other Nations but as Colonies of men of meaner ſort, not ſo near allied unto the Firſt-born; or (as it were) of a younger houſe, and far ruder Education. And it is moſt likely, or rather evident, that the ſons of Japhet did firſt inhabit Scythia, or the Northern parts of Aſia Minor, and other parts near adjoyning, before they came into Greece, or other Countries of Europe. And theſe were the ſons of Noahs meaneſt poſteritie, until the fulneſſe of Shem and Chams iniquitie were accompliſhed. For as Gods promiſe unto Abraham was not accompliſhed in his Perſon, but in his Poſteritie, many generations after his death; ſo neither did his curſe upon Cham take place, till the ſametime. The Execution of Gods curſe upon the one, was the collation of his bleſſing upon the other: but the enlarging of Japhets race came long after both. Thus the Egyptians were the firſt great Princes; the Aſſyrians, Medes, and Perſians the next; the Grecians and Romans after them; and in later times the race of Iſmael hath been the mightie People: for of him the Saracens lineally deſcend, and the Turks, by Adoption Heires of the ſame promiſe. So truly doth the Scripture tell us the truth of all antiquitie, and the true cauſes of Nations encreaſe; but of this Vid. Fagium in cap 16. Geneſ. & Paraeum. elſewhere. To conclude this ſtory of Noah.

6 The former Argument drawn from the ſuddain increaſe and propagation of men, the ſcarcitie of Arts, Civil Diſcipline and Inventions, with other Experiments better known to them then us, enforced certain of the Ancient Philoſophers to hold a perpetual Viciſſitude, ſome of General, ſome of Particular Deluges, whereby the works of Antiquitie, once come to perfection, had been, and continually ſhould be defaced; either generally throughout the World, or in ſundry Countries according to the extent of the Inundation. This Opinion might ſeem more ſafe, becauſe not ea •• e to be diſproved in that Old World, in which the wiſeſt living (beſides the people of God) had no diſtinct Knowledge of any thing, that had happened 100 year before his own Birth; much leſſe what mutations ſhould follow after his death: but unto us their Prognoſtication is like unto ſome late Prophecies of Dooms-day, confuted by a world of witneſſes, even by the continuance of every thing after that time: which, by their prophecies, ſhould have impoſed a fatal end to all things. We may truly uſe the Mockers words, to theſe mockers of truth; Since the old Philoſophers died, all things continue alike, Seed-time and Harveſt have been ſtill diſtinct, nor hath there been any Floud to deſtroy either the Whole Earth, or any entire Nation thereof. For Aſſurance of which promiſe, the Almightie hath ſet his Bow in the Cloud: whoſe Natural Cauſes, though the Philoſophers can in ſome ſort aſſign, and ſhew the manner how diverſities of colours ariſe in it; yet the Ancient Poets ſaw more, (then either they themſelves have left expreſt, or later Philoſophers ſought to conceive) when they feigned Iris to be Thaumantis Filia, the Daughter, or (as we of this age would ſay) the Mother of Wonderment: the Meſſenger of the great God Jupiter and his Goddeſſe Juno. The occaſions of this Fiction (had they been well acquainted with them) might have informed Philoſophers, that the Rain-bow, had ſome better uſe, then a bare Speculation how it was made; ſome Final, beſides the Material and Efficient Cauſe, unto whoſe ſearch the Admirable Form or compoſition of it did incite men naturally. And the Ancient Philoſophers (who were for the moſt part Poets, and endued with more lively notions of the Firſt, and Supreme Cauſe of all things) did uſually aſſign a Final Cauſe, (commonly) Supernatural, of ſuch effects as proceeded from Efficient and Material Natural Cauſes. As the Pythagoreans thought the Thunder (whoſe matter, form, and efficient they well knew) was made to terrifie ſuch as were in Hell▪ not erring in the general, that it had ſome ſuch like uſe, though miſtaken in the particulars, whom it was made to terrifie. Natural Philoſophie gives us the Material Arist. 2. Poſt. Ph • ſ. 2. l. c. 3. and ſenſible Efficient Cauſes; the Scripture onely the true and Supernatural End, which leads us to the Immortal, Inviſible, and Principal Efficient Cauſe of all natural effects, even of Nature it ſelf. And Ariſtotle acknowledgeth the motions or diſpoſitions of the Matter to depend upon the End or Final Cauſe: albeit he gives no Final cauſe at all of main principal, much leſſe the Supreme or Principal Final cauſe of all natural effects, but confounds the Form with the End, againſt his own principles, and contrary to the Analogie between Nature and Art, which is the ground of all his Diſcourſe, about the Matter, Form, and Efficient. For the Artificial Form is not the End of the Artiſts work, but rather incites the Spectator to view and admire his Skill, from which his gain or fame may redound. And theſe (one, or both) are the Principal end of all his labours: ſo is the Glory of the Firſt, and Supreme Efficient Cauſe, the Principal and utmoſt End of all the works of Nature; and Nature itſelf (if I may ſo ſpeak) the Art or Skill of the Firſt and Supernatural Cauſe. But as Aristotles Philoſophie is imperfect, becauſe it leades us not, either unto the Firſt Cauſe, or Laſt End of all things; ſo it is fully ſufficient to confute ſuch Divines, as think there were Rainbows before the Floud. Which opinion hath no pretence of Scripture to enforce it: and grounds in nature it can have none, unleſſe they will avouch this evident untruth, That every diſpoſition of the Air, or every Cloud, is fitly diſpoſed to bring forth the Rain-bow. And if other Natural Cauſes, with their motions and diſpoſitions, depend upon the Final; ſuch as acknowledge the truth of Scripture have no reaſon to think, that either the Clouds or Air had that peculiar diſpoſition which is required unto the production of the Rain-bow, before the Floud, when this wonderful Effect could have no ſuch uſe or end, as it hath had ever ſince. For it was ordained, as the Scripture tels us, to be Gen. 9. 12, 13. 14. a Sign or witneſſe of Gods Covenant with the New World, a Meſſenger to ſecure mankind from deſtruction by Deluges. Now if it had appeared before, the Sight of it, after the floud, could have been but a ſilly comfort to Noahs Timorcus Poſteritie; whoſe miſtruſt, leſt the the like inundation ſhould happen again, was greater, then could be taken away by any ordinary or uſual Sign, if we may believe ſuch Joſeph. hiſt. Noae. Ant. 1. Lib. Teſtimonies of Antiquitie as we have no reaſon to ſuſpect. I omit the diſcuſſion of Vid Ammian. Marcell. lib. 20. in Fine. Et quoniam indicium est permutationis aurae (ut diximus) à ſudo acre nubium concitans globos, aut contrà ex concreto immutans in ſerenam laetitiam coelum: ideo apud poëtas legigim▪ ſaepe Irim de coelo mitti, cum praeſentiū rerum fit ſtatus mutatio. See Joh. Archiep. Cantuarienſis his perſpectiva Communis, Lib. 3. in Fine. their Opinion, who think the Rain-bow doth naturally argue ſuch a temper of the air, as is unapt for the preſent to conceive any Exceſſive Moiſture. Either from theſe reaſons in nature, then well known, or from the Tenour of Gods forementioned Covenant, communicated to the Ancient Heathen people by Tradition, doth Jupiter in Homer make Iris the meſſenger of his Peremptorie command unto Neptune, to deſiſt from aiding the Grecians.

Iliad. o. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From Jove I come a meſſenger, to him that Neptune hight, His pleaſure is, that thou henceforth, ne come in field or fight: But hence to Heaven, or to wide Sea addreſs thy ſpeedy flight.

7 The true Mythologie of which Fiction I ſhould, from the circumſtance of the Storie, conjecture to be this. The ſwelling of waters and abundance of moiſture, did advantage the Grecians, and annoy the Trojans, for whom fair weather was beſt, as having greateſt uſe at that time of ſervice by Horſe. For this reaſon is Neptune by Iris commanded to get him into the Sea; which • s as much as to ſay, the Over-flow of waters and abundance of moiſture was now to be aſſwaged; and Apollo on the other ſide ſent to encourage Hector, and his Trojans; The meaning is, that Jupiter would now have fair and drie weather.

Hom. ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Go to! prepare the Troops of Horſe (for they muſt do the deed) And charge thine enemies at their ſhips, but charge them with all ſpeed; Mean time I'le go before, and ſmooth the way, you follow muſt; I'le turn the Grecian Chieftains back, or lay them in the dust.

Such myſteries of Nature are often wrapt in Poetical Fictions, though many of them not ſo eaſie to be diſcerned in ſuch diſtance of time; this kind of Divinitie being now worn out of date. But we that have this Supernatural Commentarie upon the works of nature, may ſee in the mixt colours of the Rain-bow, more clearly then in any Prophetical viſion, the Old Worlds deſtruction by Water: and This preſents future conſumption by Fire, whoſe brightneſſe is predominant in the wateriſh humour. The reſolution of the cloud, by the heat of Sun-beams reflected upon it, prefigures unto us the melting of the Elements with fire, 2 Pet. 3. 12.

8 Scarce any thing in the frame of Nature, no not the untruths of Poetical Fables, or lying ſtories, but bear Witneſſe of the Divine Truth revealed in Scriptures; ſo men would not be prepoſterous in their obſervations; like Julian the Apoſtate: who ſought to diſcredit the Sacred Storie of the Tower of Babel, by the Poets fictions of the Giants war againſt Heaven; as if there had been no more probabilitie in the one then in the other. If he could have ſhewed us any Poem of the ſame Subject, more Ancient then that ſtorie, he might have had ſome piece of an excuſe for his Impietie; ſome pretence for accuſing the Scripture of Poetical Imitation: but if the Poets have been Imitators of Moſes, or other Writers of this ſtorie, the blame muſt lie upon them, either for wilful corrupting of the truth, or (which is moſt likely) for taking the Hyperbolical Phraſe of Scriptures in a ſtrict ſenſe; as if they had meant to build a Tower up to Heaven Indeed, when as the Phraſe importeth no other intendment in them, then onely To build an Exceeding High Towa •… which might ſecure them from Inundation (as ſome think;) or elſe endure as a Monument of their Fame, or a Refuge whereunto they might reſort, and continue their Combination.

9 But the later Grecians, having their Conſciences convict with the Evidence, not their Affections conquered with the Love of Truth, were driven into more deſperate Impudence, to ſay that our Saviour Chriſt had taken thoſe Divine Sentences, which they could not but admire, out of their divine Plato: whereas Plato himſelf (as S. Ambroſe, and S. Auguſtin, out of Teſtimonies not now producible, gather) had his beſt Divinitie from ſuch as wrote of Chriſt, Aug. lib. 2. de Doct • . Chriſt. Cap. 28. although the Medley of their Divinity and his Philoſophie, is but like the mingling of Jordans ſweet ſtreams with the ſalt Sea. That Plato had either read, 〈◊〉 been inſtructed by ſuch as had read the Books of Moſes, he will eaſily Believe, that ſhall read the ſpeech of Aristophanes in the Dialogue of Love, or Banquet-diſcourſe. In the beginning (ſaith he) there were three ſorts or Sexes 〈◊〉 Plato in 〈◊〉〈◊〉 . men, not theſe two only which now are extant, Male, and Female; But a th •• common nature compoſed of theſe, whoſe Name now onely remaineth, without any ſuch real Nature, as the word Androgyni imports.

10 This opinion (doubtleſſe) was conceived from a miſconceit of Mo •… his meaning, in making divers mention of our Firſt Parents Creation. Gen. 2. He makes firſt mention of Adams Creation, then of Evahs, diſtinct from it. But Gen. 1. 26, 27. and Chapt. 5. 1, 2. He ſeemeth to relate both their Creations ſo joyntly and briefly, that a man, not acquainted with the Hebrew Dialect. nor the Myſteries of Matrimonie repreſented in that Storie, might think, that neither diſtinct Man or Woman had been there created, but Androgyni. Furthermore God ſaid, Let us make Man in our likeneſſe according to our Image, and let Them rule over the fiſh of the Sea, and over the fowl of the Heaven, and over the beaſts, and over all the Earth, and over every thing that creepeth or moveth on the earth. Thus GOD created Man in his own Image, in the Image of GOD created • e Him; he created Them Male and Female. And a ſecular Artiſt that affecteth Artificial, being ignorant of Moſes his Method, might think that theſe were not Repetitions of the ſame, but diſtinct Stories of divers Creations. From the like ignorance of the Grecians in the Eaſtern tongues, or ſome default in the written copies which they followed, did the River Perath enlarge its name by tranſlation from one tongue to another, as it doth its ſtreams by paſſing from place to place. For if we joyn the Hebrew Pronoun or Article with the Noun, whereby this River is named in Scripture, the compound is onely different in termination from the ſame Rivers name in Creek. Moſes Gen. 2. having mentioned Three Rivers of the Garden, addeth, And there was a Fourth which is Perath [Which according unto the Greek termination i • 〈◊〉 , not 〈◊〉〈◊〉 , 〈◊〉 of the Hebrew Beth is the Greek 〈◊〉〈◊〉〈◊〉 Hu Perath] or rather [Hu Prath] which words conjoyned are Huphrath. All theſe argue, that the ſacred Antiquity of Jewry was, unto other Nations, as Nilus to Egypt, the main Stream or Principal River, whence they drew moſt of their Inventions, either of neceſſitie or delight; albeit theſe Cuts or petty ſtreams thence derived, did quite alter their native qualitie in the conveyances, receiving infection from the Soyl through which they ran, or putrifying in the Ciſterns wherein they ſetled.

11 For confirmation of all, we may adde this. The Greek Alphabet hath been taken from the Hebrew, as is evident to ſuch as will compare both. The Grecians themſelves acknowledge, that they had their very Letters from the Phoenicians▪ who were next neighbours to Judea.

12 To Recollect the ſum of all that hath been ſaid throughout this Diſcourſe. As both the firſt Elements, and ſundrie Primitive words of the Greek and Hebrew, ſcarce differ ſo much one from another, as Three from Four, or one Digit number from the next unto it, and yet after many deflections from the firſt Roots or Themes of both, and new Frames of words by Artificial Compoſition, (a thing as natural to the Greeks as ſpreading branches to the Vine) the Languages themſelves, or whole product of both Elements, are much different: So are the Principal or firſt Heads of the Grecian Inventions, derived for the moſt part from the Hebrews; although by ſucceſſive Artificial Imitation their Varietie grow greater, and their reſemblance of divine Truth the leſs. So likewiſe were Logical conceits firſt clothed, like Natures children, in Terms not much abhorrent from Common and Civil Uſe; but after divers Reflections of Artiſts Imaginations, and endleſs Revolution of Conceipt upon Conceipt, the Logicians Dialect is become a Diſtinct Language from all others; ſo that a man may as well ſpeak Greek to a meer Latiniſt, as Logick-Latin to a meer Humanitian▪ Thus much of the Heathens digreſſion from the Hiſtorical truth of Scriptures▪ It remains that we compare the moral uſe, and iſſue of their Inventions with the End, Scope, and Fruit of theſe Divine writings.

CAP. XVII.

Of ſacred Writers Sobrietie and diſcretion, in relating true Miracles; compared eſpecially with later Heathens vanity, in coyning Fruitleſs Wonders.

1 ALbeit the Superſtition of later Gentiles was moſt oppoſite to the moſt True, moſt Ancient Religion of the Iſraelites: yet if we trace the moſt Civil ſort of them backwards in their Siniſter wayes, we ſhall find It, and the right path of the Iſraelites, like the two oppoſite Branches of Pythagoras his Letter, jumping as it were in one Trunck. Sundrie Fragments of Orpheus, Linus, Pythagoras, yea of Eu • ipides, much later then the former, with many Sayings of other Ancient Poets and Philoſophers, do witneſs that their Authors had Many Notions of Good and Evil, not much diſſonant from the Moral Law of God, fully conſonant (for their general truth) unto the good Sentences of Jobs Friends: albeit even theſe were mingled with many particular Errours of the Divine providence. Much more did the moſt of the Heathen, ſince the diviſion of the Jews from other people, by their Sacred Laws, go much, every day more then other, awry, from thoſe good rules of life, which had been naturally ingrafted, both in the Jews and Gentiles Hearts. Theſe excellent Sayings of the Ancient Heathen, and their poſterities credulitie to believe all reports of their Gods, demonſtrate that they had obſerved many Wonderful Experiments, & Evident Documents of a Divine providence; & communicated the ſame unto poſterity, both in plain Literal Moral Diſcourſes & Allegorical or Myſtical Fictions. In thus doing, perhaps not intending ſo much, that their Succeſſours ſhould expect the ſame Events, or Courſe of things to continue for ever: as that they ſhould learn to Reverence theſe Sacred Powers, to glorifie them as Divine, who could always alike effect what they intended, though by means moſt contrary. But unto the Heathen, deſtitute of Gods written word, the beſt Obſervations of their Anceſtours became quickly like a Kalendar out of date; they could not diſcern the works of God, nor his inward ſecret Calling, when once the courſe of his proceedings, or manner of his ſpeaking to them changed. Thus Planetiades in Plutarch aſcribes the defect of Oracles Plu • de defectu Oraculorum. unto the Careleſneſs or Malignancie of the Gods, as if, theſe once taken away, they had no other means left for procuring the welfare of Mankind. Put in Jewry the true Doctrine of the Divine Power, or Providence was wel known For God by Moſes had both given them his written Oracles as an abſolute Fphemerides of all things that had been ſince the firſt moment of Time, by whoſe Rules they were to diſcern all other ſucceeding Predictions; and alſo continually raiſed them up Prophets, like yearlie Aſtronomers, to continue the Ephemerides, which Moſes had made for the direction of mans Life, and to inſtruct them as it were in a Monthly Kalendar of every particular Alteration or Change, unto which that great Law-giver in his General Predictions could not deſcend. From this reaſon it is, that the Pen-men of the Sacred Story do not always relate the ſame, or like Events, but aſſign divers manners of his working and ſpeaking to ſeveral Ages. Some afford us lively Monuments of his Power; others Patterns of his Wiſdom; ſome Examples of his Juſtice; others, of his Mercy: yet all of them continually acknowledge him to be the Onely Author of their Good, albeit the manner of procuring it be divers, yea contrary. Thus Fzra, Nehemiah, and other Godly men of that time, aſcribe their Redemption from Babyloniſh Captivitie, as immediately to the Wonderful Working of their God, as their Fore-elders did their Deliverance from Egyptian Thraldom: although no ſuch Miracle of his Power were ſeen in the later. The former Deliverance had confirmed his Omnipotent Abilitie of doing what He would, the later, his infinite Wiſdom in doing what He could, by what means He would: and it was his good Pleaſure to be Glorified in ſundrie Ages, by divers Manifeſtations of his ſeveral Attributes.

2 But the Heathen wanting His Word for their direction, after they had once begun, knew not how to make an End. If God ceaſe to ſhew his Miracles in any one kind, which they had heard of before, either they ſought to continue them by feigning the like, (more ready to play upon former reports, then to obſerve the courſe of Gods proceedings in their own times:) or elſe from the varietie of wonderful Events, whoſe Cauſe they knew not, they imagin a pluralitie of Gods. Others, from theſe mens Superſtition, and Curioſitie, were prone to ſuſpect the Truth of what had been; after once ſuch ſenſible Events, or Experiments begun to ceaſe. This gave the firſt occaſion unto Atheiſm; which h • th moſt abounded ſince the propagation of the Goſpel, whoſe Glory hath quite extinguiſhed thoſe pettie lights, which purblind Heathen onely uſed for their direction, being moſt conſpicuous to the Fleſh or Senſe, as the Goſpel is to the Spirit. For as dim or weak ſights can make ſome ſhift with Star-light or Candles, that ſhine a far off, but are quite put out by looking upon the bright Sun; So hath the Brightneſſe of Chriſts Glorie revealed, put out the Eyes of corrupted Nature, in ſuch as loved darkneſſe more then Light, and would not ſeek for any remedie at his Hands, which giveth Sight to the Blind. Yet might this their diſeaſe be ſooner cured, if they would compare other Countries vanitie in faining wonders without Occaſion, with this Religious Sobrietie of the later Writers of the Bible, or other godly men, who have written of Jews Affairs; not one of them ſince Ezekiahs time relating ſuch wonders, as their Fathers had told them. This Sobriety in them evidently ſhews, that the Former Miracles were no Fictions of Humane Fancie: otherwiſe the Jews, living between Ezekiahs and Chriſts time, would have been copious in their Inventions of the like, as we ſee by experience, that the learned fews ſince our Saviours time have been moſt ridiculouſly apiſh in coining, and the Illiterate as groſſe in believing moſt abſurd and Filthy Fables. That this people, during the whole time of the Second Temple, added no books to the Canon of the Bible, confirms their Forefathers care, of admitting none in former times, but upon evident and ſure Experiments of their divine Authority. Again, it was moſt miraculous, that this people which had Prophets, and ſacred Writers in every Age, before the Babyloniſh Captivity, ſhould after their redemption thence lie ſo quiet, that not the moſt Learned among them did ever challenge the name of Prophet; though they had men of divine ſpirits, and excellent obſervation in Heavenly matters, as appears by the Author of Eccleſiaſticus, the Book of Wiſdome, and other Books of good uſe amongſt all Religious men, though not Canonical amongſt the Jews themſelves. Anſwerable to this ſobriety of the learned was the diſpoſition of the unlearned among this people; which during the former Period of time, wherein they wanted Prophets, were generally moſt averſe from all Idolatrie, whereunto they were moſt prone, while Prophecies were moſt plentiful amongſt them; and yet continued ſtill as far from Atheiſme, as Idolatrie. The reaſon of all which, I have given before. God had injoyned a General Silence throughout this Land, that all might hearken more attentively unto the Criers voice, appointed to prepare the wayes of the Lord: after whoſe meſſage once fully accompliſhed, as it had been after the ringing of a Market-Bell, every Mountebank throughout their coaſts, ſets to ſale the dreams and fancies of his own brain, for Divine Prophecies.

3 Laſtly, the Heathen in their moſt Sacred Traditions, and matters of greateſt conſequence, adde circumſtances according to the occurrents of their own Times, which ſuit no better with the Subſtance, or Eſſence of their Anceſtors Obſervations, then a Pigmeies ſlipper with a Gyants Foot. How ſhamefully doth the wanton Poets faign his Gods to long after ſuch matters, as he himſelf did moſt delightin? The beſt end and uſe of his greateſt Gods apparitions are oft times to accompliſh beaſtly luſt; Divine truths are uſually transformed into the Poets private affection. Ovids deſcription of Jupiters coming to Semele, Aethera conſcendit auliumque ſequentia traxit Nubila, queis nimbos immiſtá que fulgura ventis Addidit, & tonitrus & inevitabile Fulmē. Libr. 3. Metam. Fab. 3. is not much unlike the manner of GODS paſſing by 1 King 19. 11, 12. And behold, the Lord went by, and a mighty ſtrong wind rent the mountains and brake the rocks before the Lord, and after the wind an earthquake, and after the earthquake fire. Eliah upon the mount; and therefore not altogether unbeſeeming the Majeſtie of the Great King, if all circumſtances were anſwerable to the ſubſtance of the deſcription: but it is brought to an abſurd, profane, and fooliſh purpoſe. So likewiſe Det pignus amoris Si modo verusis eſt, quantliſ que & qualis ab alta Junone excipitur, tantus taliſ que rogato Det tibi complexus ſuá que anre infignia ſumat. Ovid. Ibid. Semeles petition unto Jupiter, is but Exod. 33. 12, 13, & 18. Then Moſes ſaid unto the Lord; See, thou ſaieſt unto me, Lead this people forth, and thou haſt not ſhewed me whom thou wilt ſend with me: Thou haſt ſaid moreover, I know thee by name, and thou haſt alſo found grace in my ſight: Now therefore I pray thee, if I have found favour in thy ſight, ſhew me now the way that I may know thee, and that I may find grace in thy ſight. Again he ſaid, I beſeech thee ſhew me thy glory. Moſes his requeſt unto God, Effeminate and transformed in ſundry circumſtances to the Poets humour. Moſes, Exod. 33 18. deſired to ſee the Glory of the Lord: and the Lord anſwered him, Thou canſt not ſee my Face: for there ſhall no man ſee my Face and live. Yet willing to confirm this his Servants Faith, he condeſcends thus far to his ſuit: Exod. 33. 20, 21, 22, 23. Whilſt my glory paſſeth by, I will put thee into a cleft of the rock; and will cover thee with mine hand whilſt I paſſe by, and thou ſhalt ſee my back-parts, but my face ſhall not be ſeen. Either from ſome miſtaking of this place, or from experience of others ſodain death, upon ſuch apparition of the Divine Majeſtie, as Moſes and Elias by peculiar diſpenſation had eſcaped, did that tradition ſpring which Manbah conceited ſo deeply, Judg. 13. 22. And Manoah ſaid unto his wife; we ſhall ſurely die, becauſe we have ſeen God; as Gideon had done likewiſe, Judge. 6. 22. Hence was that of H • mer lib. 1. Od • ſſ. 〈 in non-Latin alphabet 〉 Alas my Lord God, for becauſe I have ſeen the Angel of the Lord face to face, I ſhall die. This Tradition had come to Ovids Co • pus mortale • umultus n • n tul • • thereos • d m • p • u • ahl us a • ſ • . hands, who makes that Majeſtie, which he had deſcribed to be ſo great, ſo Improvident withall, as to grant her fooliſh requeſt, on whom he doted, to her utter ruine; and ſo Impotent, that he could not protect her, albeit he ſtrove to cover her with his hand: and ſo finally neither the God could injoy his Love, nor his beſt Beloved her Life. Such are the conſequences of latter Heathens greateſt Miracles; but in the Sacred Storie, wherein are ſpecified Events as ſtrange as Poets relate any, ſuch cauſes are aſſigned of them, as are more weighty, and the manner of their relation more Grave and Serious then the Events are Rare; if God at any time appear, either in viſion by night, or corporal ſhape by day, it is for ſome Extraordinary purpoſe. All the Miracles or wonders wrought in Iſrael, were to bring that people unto the knowledge of the true God, to rely continually upon his Providence; A matter more hard, if we conſider the frailty of our own fleſh, then the effecting of any Miracles, reported to have been wrought for the Jews. Why his Wonderful Works ſhould be moſt frequent amongſt this people, this reaſon is as plain as probable, from the End. This people was placed as a Light unto all the Nations of the World beſides: They injoyed extraordinary proſperity that others might be allured to reverence them, and Taſte the Goodneſſe of their God: Their unuſual Judgements and ſtrange kind of Afflictions were as ſo many Proclamations unto the World, to beware of like Rebellion: ſeeing all the world was ſet on wickedneſſe, and God had appointed a day, wherein he would judge the world in righteouſneſſe, neceſſary it was, to ſet out a patern of his Mercie and Juſtice in ſome People; and without wrong to any other, it was His eſpecial Favour, to make choice of Abrahams ſeed for this purpoſe, on whom he ſhowred his mercies in greateſt abundance, whilſt they were obedient and faithful in the works of Abraham; but when they rebelled, and vexed Iſa. 63. 10. his holy Spirit, then he turned to be their Enemie, and he fought againſt them, making them continual Examples of his unpartial Judgements, as ſhall appear in the next Section.

SECT. III. The Third Section of the Second general Part. Lib. 1.

Containing Experiments drawn from the Revolution of States, or Gods publick Judgements, but eſpecially of the Eſtate of the Jews from time to time.

OF all external Experiments, the moſt Firm and ſolid, for aſſuring the truth of theſe divine Oracles unto our ſoules, are gathered from the Revolution of States, or Gods Judgements upon ſeveral Lands and people. In the obſervation of which, the continual ſtorie of the Jewiſh Nation doth beſt direct us. The Intercourſe of their particular afflictions, before our Saviours time; the maner of their Recoverie from them, as from ſo many Spices of ſome grievous diſeaſe growing upon them; The Epidemical Crantzius I. 10. Wandal. c. 18. Christiano ſanguine abutuntur ad Reſtinguendum Cruorem qui perpetuò illis Fluit, whoſe fathers cried, His Bloud be on us and our children. diſeaſe, which through every generation hants theirs, ſince they deſired our Saviours bloud to be upon them and their children: are ſo many Probata, or tried Experiments, that theſe Celeſtial precepts containe the onley Method of preſerving the Publick or private welfare of Mankind, whoſe obſervations may cure, whoſe neglect will breed, all the miſerie that can befall any people. And this Method I would wiſh every Chriſtian to follow; Firſt diligently to conſider the State of the Iewes from time to time, for it evidently confutes the Atheist, and confirmes the Truth of the old Teſtament: and the Truth of it eſtabliſhed, doth moſt evidently confute the Jew, and witneſſe the truth of the Goſpel unto us, as ſhall be proved (God willing) in due place.

CAP. XVIII.

Of the ſtate of the Jews in General, before our Saviours time, with Tullies Objection againſt them.

1 IT is ſtoried of Enimver • tanta fuit autoritas Alphonſi, ut etiam victus conditiones dixerit, & victores victi metu ceſſerint, quaſi victorians caſu non virtute ſe conſecutos arbitrati. Ant. Panormitan. l. 4. de dict. & Fact. Alphonſi. Alphonſus the Great, that being ſometime Priſoner to his Enemies, he did ſo carry himſelf amongſt them, and preſcribe them ſuch Conditions for his releaſe, as might argue, that they had overcome him only by Chance. This was not ſo ſtrange in a Prince, ſo Famous and Venerable for the Integritie of his whole life, and ſo Amiable in his cariage towards his Enemies; A man, as it were made to overcome and quel all the ſpightful malice or Baſe Intendments, that could be deviſed againſt him, by his Heroical open Heart, and Bountiful Hand towards all, and indefatigable Clemency even towards ſuch, as ſought to outvie it by Ingratitude, and juſt provocation of his heavieſt diſpleaſure. But that the Jews, a people whom others prejudicial conceipt of their peeviſh ſelf-conceited Singularity, (raiſed from their ſtrict obſervation of Laws contrarie to the cuſtoms of other people) had made for the moſt part Odious, ere known unto the world, ſhould August. (ex Seneca) 16. de Civit. Dei. c. 1 • Victivictoribus leges dare, being Captives, give Laws unto their Conquerours, even to ſuch as ſought to Triumph in their diſgrace, as Birds over an Owl caught in a ſnare; did juſtly miniſter occaſion of Wonderment to ſundrie Heathen, and might have taught the proudeſt and mightieſt of their Enemies / that they had overcome them onely by permiſſion or Chance, or (if theſe words ſeem unfit) for want of that good Hap & Favour in their Battels, which they after their overthrowes finding, became by it in a ſort, Conquerours of their enemies, even whilſt they were detained in Captivity.

2 The full Height and Amplitude of thoſe Fortunes, whereof This People was onely capable, would bring the natural man, (could he fully comprehend them) within perfect ken of that Incomprehenſible Omnipotent Power, which was onely able to effect them. But becauſe theſe cannot be taken by any Ethnick Obſervations, which reach not near thoſe Ancient times, wherein their Extraordinary Succeſſe was moſt Conſpicuous; we muſt gather them from the manner of their States declining, ſince it hath been known to Ethnick or other Writers, not liable to ſuſpition of partialitie on their behalf God in his providence (as Moſes prophecies compared with later, and the ſucceſſion of their Hiſtories, Teſtifie) had ordained, as the Fulneſſe of Time and their Iniquity drew near his Favours toward them ſhould decreaſe by ſuch an uniform proportion, that their Contraction in later, might notifie their exceſſive Greatneſſe in former times. The manner of their deliverance from the Babyloniſh Captivitie (to ſuch as rightly obſerve the divers manner of Gods proceeding in different ages before ſpecified) will give the true Eſtimate of Wonders wrought for their Forefathers: and Cyrus Favour towards them will appear moſt credible, from the repreſentation of like extraordinarie Kindneſſe ſhewed them in Egypt by Ptolomaeus Philadelphus; Of the favours that God procured the Jews from Divers Kings, &c. See Joſephus Antiq. l. 12. c. 2, & 17. l. 16. c. 10. l. 19. c. 4, 5, 6, 7. 1 Maccab. 15. who, thougt their ſupream Lord by right of Conqueſt, ſet at liberty a Hundred thouſand of their Bodies, captivated by his Father, to ſubmit himſelf unto their Laws, which he (directed by the Divine providence) cauſed to be tranſlated into the moſt known tongue then on earth, through which the nations (as it were through a perſpective-glaſſe) might better diſcern the New Star of Jacob which was ſhortly to ariſe.

3 It is a point without the Circumference of Politick Obſervation, plainly arguing ſuch a Celeſtial Providence, as can control the purpoſes of the greateſt Princes, why Jeruſalem ſo often Ruinate, ſhould ſtill be repaired againe or, the Temple continue in ſuch Beautie after it had ſo often fallen into the enemies hands; eſpecially ſeeing the Flouriſhing ſtate of the One was apprehended by their Conquerours, as a great Encouragement, and the Fortification of the Other, as a great Opportunitie of this peoples Rebellion; upon which conſideration Ezra 4. 17. 1 Eſdr. 2. 25, &c. Joſ. l. 11. Antiq. cap. 3. Etſi Cambyſem pro Artaxerxe habeat. Appianus de Bell Syriac. Yet here is omitted the reedification by Hireanus in Julius his time. Joſ. Ant. l. 14. c. 16. Their demoliſhing by Saſius. l. 14. c. 28. & l. 15. c. 1. Reedifying in Ca • u • time. Joſeph Ant •… l. 14. c. 17. and in Claudius his Time. Empto jure muniendi, ſtruxere inuros in pac • Tanquam ad Bel • am • ac •• us Hiſt. l. 5. Artaxerxes did inhibit the execution of Cyrus Grant for the Reedifying of Hieruſalem. The City wals had been razed ſince the time of the Babyloniſh Captivitie, (which was before any Heathen Hiſtoriographer of note) firſt by Ptolomey the Firſt; ſecondly by Pompey the Great; and yet repaired before Veſpaſians time, who overthrew their ſtrongeſt munitions, as Adrian afterwards did the ſame, once again repaired.

4 The Truth again of that Favour which they found under the Egyptians, (though otherwiſe known by unpartial writers) is more then Credible in it ſelf, from the extraordinary Favour which they found amongſt the Nations, about the time of their Conqueſt by Pompey. Tully tels us in his Oration pro Flacco, that Gold was tranſported out of Italy it ſelf, and all the reſt of the Roman Provinces, for Garniſhing the Temple of Hieruſalem. The prohibition of this practiſe in Aſia, enacted by Flaccus Governour of that Province, was afterward laid to his Charge, though the like had been decreed by the Roman Senat in the time of Tullies Conſulſhip. It was no little prejudice unto his cauſe, that Pompey in the Conqueſt of that City, did think ſo reverently of the Jews religion and Temple, that, albeit he Joſ. de Bell. Jud. l. 1. c. 5. viewed the Golden Table, Candleſtick, and other Veſſels of like metal, with many coſtly Ornaments, and two thouſand Talents of their Sacred Treaſure: yet he did not diminiſh ſo much as one Jot of it, nor ſpoil Jeruſalems Temple of any Ornaments, to beautifie the Temples of his Roman Gods. This abſtinence of Pompey, Tullie in the forecited place acknowledgeth, albeit (for bettering the cauſe he had in hand) unwilling to confeſſe, that Pompey did abſtain for any Religious Reſpect of the Jews or their Laws: for after many ſhifts, Cicero pro Flacco. Sua cui que civitati religio, Laeli, est, noſtri nobis. Stantibus Hieroſolymis, pacatiſ que Judaeis, tamen istorum religio ſacrorū à ſplendore hujus imperii, gravitate nominis nostri, majorum institutis abhorrebat. Nunc verò hoc magis, quod illa gens, quid de imperio nostro ſentiret, oſtendit aimis, quàm chara diis immortalib eſſet, docuit, quod eſt victa, quod elocata quod ſervata he takes this as the beſt argument to elevate the Romans conceipt of the Jewiſh religion; Whilſt Jeruſalem flouriſhed and the Jews were quiet, yet their ſac • ed rites were altogether diſſonant unto the ſplendor of the Roman Empire, the gravity of that nation, and the inſtitution of their Anceſtors; much more (as he thought) ſhould the Romans now make leſſe account of that nation, which had given perfect proof what good will they had born unto the Romans, by their late taking arms againſt them. And what good will the Immortal Gods did bear to them, their late Fortunes did witneſſe, in that they had been vanquiſht, made tributarie, and (as he thought) were at the Romans diſpoſition for their preſervation or deſtruction.

5 If theſe Jews late ſubjection were any diſparagement to their Religion; much more might Pompey's and Tullies overthrow diſcredit the Roman Gods, which Pompey's Faction did reverence more then Caeſars; yea Fortune it ſelf, on whoſe Favor Lib. Epist. ad Attic. Tullie relied after he had fallen out with all the reſt, could not be excuſed, if earthly calamitie were any juſt preſumption of impietie againſt Heaven. But if Tullie would have ſought but the firſt Fountain of his Countries wrack; want of Reverence to the Jewiſh Temple, and their Religion was cauſe of Pompeys and Craſſus overthrow, and their overthrow the Ruine of the Roman State.

CAP. XIX.

Of Pompey's ill ſucceſſe after his entry of the Sanctum Sanctorum: The manner of his death fitting his ſin. Of Craſſus, Caſſius, &c.

1 I Know the Secular Politician can eſpie many Over-ſights in Pompeys proceeding The original cauſes of Pompeys fortunes ſuddain alteration. againſt Caeſar, and aſſign other Cauſes of his diſaſter: But he that had gone into the Temple of the Lord, with more Reverence then Pompey did, might have underſtood that it was his Unhallowed progreſſe into the Moſt Holy Place, which had ſet an untimely Period to his greatneſſe growth. This was the main Spring or Head of all his other particular Errours obſerved by Secular Politicians. Hitherto he had marvellouſly proſpered in all his wayes, Fortune had been his Guide, and Felicity his Attendant. Although his Wiſdom and Experience would not ſuffer him to over-ſee any thing, that lay within the compaſſe of warlike ſkill: yet happy Chance delighted to have a Finger in his proceedings, alwayes bringing ſomewhat to his aid, and furtherance, from beyond the Hemiſphere of Humane Policy; ſo as the Iſſue and product of all his Enterpriſes were ſtill diſcerned to be greater, then could amount from the particular means forecaſt by him, or his Counſellers, for their Atchievement. See Tully de lege •• an • lia, of Pompeys felicity in his African expedition: and piratical war. He had the help of Wind, and weather, to proſecute his foes by Sea: the Favour of As in his Conqueſt of Mithridate, See Flor. de Geſt. Rom. l. 3. cap. 5. Nollurna ea Dimicatio fuit. Et • una in partibus, quippe quaſi commilitans, cum à tergo hoſtibus, à facie Romanis ſe prabuiſſet, Pontici per errorem longius cadentes umbrasſuas, quaſi hoſtium corpora petebant. V • d. Stadit cōment. in locum. Moon and Stars to make him Conquerour by Land. Thus Fates had been his friend, until his aſcending the Holy Mount: but upon his deſcent thence, Fortune (to uſe the Romans language) began to turn her wheel upon him. His wonted providence and forecaſt Vid. Plut. in Pompeio, & Applanum lib. 2. de Bell. civili. & Dionem, in in •• jo, lib. 42. forſook him; and he that in his younger dayes (when his heart was as full of hopes as his bloud of ſpirits) had uſed greateſt vigilancie to prevent all dangers in matters of ſmaller moment, whoſe loſſe might eaſily have been recovered: now in that age, whoſe uſual Symptomes are Timiditie, and too much care, ſuffers thoſe Conſultations on which his Own, his Friends, his Countries Fates, and Fortunes wholly depended, on which the whole ſtate of the world did in •… manner hang, to paſſe away as in a dream; yielding his irrevocable conſent to whatſoever any Paraſite ſhould propoſe, in points wherein error & overſight were incorrigible, & their conſequence, if bad, remedileſs; with as great ſpeed and little care, as a man would anſwer, yes, or yea, to ſome idle queſtion propoſed unto him betwixt ſleeping & waking. Anſwerable to this his Sottiſh demeanour, Victorie, which before had Wooed him, once in his laſt extremit • (like a wanton Minion diſpoſed to flout her blind decrepit doting Lover, ſeems a little to make toward him, Such was Caeſars cenſure either wanting eyes to diſcern her, or 〈◊〉 to give her entertainment. But not Victorie her ſelf could make him victorious, in whoſe death and overthrow the Almighty would have his Judgements ſeen. For ſeeing it could not content him to have vanquiſhed ſo many Kings and Kingdoms, but he will provoke the King of kings in his own Houſe, by his Unmannerly Intruſion into his most Secret Cloſet, reſerved alone, of all places of the earth beſides, (though all the earth beſides were His) for His Holineſſe preſence and his Priests: it ſeemed juſt to this Lord of Heaven and Earth, the Supreme diſpoſer of all Succeſſe, to give the Kingdoms ſubdued by Pompey into his Fatal Enemies hand, not leaving him ſo much firm ground of all his Conqueſts as might decently cover his miſerable Corps. Since the foundations of the Earth and Sea were lald, Hic, poſt tres conſulatus, & tandem triumph •• , 〈◊〉 • -qi terra • um or • em ſanctiffi • nt 〈◊〉 ma • e • ecti • ape • quod aſcen •• t non poteſt 〈◊〉 ge •• mum annum agentis, pit • te natalem ipſius, vitae fuit e •• tur: in tantum in ille viro à ſe diſ •• dāte • ortuna, 〈◊〉 cui modo ad victoriam Terra de • u •• at, deeſſet ad ſepul turam. V • llei. Pater. Hiſt. 1. lib. 2. never had ſo high a Flow of all good fortunes, ſo ſuddain, ſo ſtrange, ſo low and naked an Ebbe, Ut cui modò defuerat terra ad victoriam, deeſet ad ſepulturam: that he, who, as the Roman Orator ſaith, had conquered more Provinces then almoſt any of his Countrie-men had ſeen, He Qui mare 〈◊〉 e • ſam, quod Romanis parebat, pacaverat, in eo ipſo periit, qui olim mille navibus (tot enim ferunt) praefuerat, tunc in naticula •… tum occiſus est, 〈◊〉 , ab eo P • olem • quodammodo, cujus patrem ipſe in eam regionem ac Regnum reduxerat. Di • a Hiſt. 〈◊〉 lib. 42. & statni • p • ſt. Sic Pompetus, inter Romanos habitus antea potentiſſ •• nus, ut Agamemnon eitam cognominaretur, quod mille navitus & ipſe • um Imperio praefutſſet, tunc quaſi unus de extremae ſortis Aebyptiis, ad montem Caſſium interiit, ea ipſa d • , qua qu • ndam de Mith •• date & paratis triumphum duxerat: ut ne in his quidem extrema cum primis convenerint. that had commanded 1000 ſhips, reſtored the uſe of the Sea to the Nations again, and freed all others from the violence of Pirates, ſole Lord of that Element, and the coaſts adjoyning; ſhould (upon that very day, which in memory of this The Piratical was the moſt honourable War that ever any Roman undertook, and juſtly deſerved a glorious triumph: but Pompey triumphed in his Sin, whilſt he included Juries Conqueſt, as part of that daies glory, which the Lord for this reaſon would have defaced by his miſerable death, as he had polluted the ſolemnity of Gods Sabbath in Jeruſalem, for he took it on the Sabbath day. Vid. Joſeph. lib. 1. de Bell, Jud. cap. 5. And Dion, l. 66. ſayes that Titus did ſo, 〈 in non-Latin alphabet 〉 . matchleſſe victorie he had celebrated ſome few years before at Rome with greateſt Triumph and Solemnitie) become a prey to a Beggarly Egyptian Boat, and fall into ſuch baſe Huckſters hands, as knew not the worth of ſo great a Prize, but (as if he had been ſome ravenous Sea-monſter, that had lived by Publick Harms, of whoſe death onely ſome petty commoditie might be made) preſent his Head to the chief Magiſtrate in hope of reward, leaving that Body, whoſe goodly preſence had over-charged the greateſt Temples, like a peſtiferous Carrion, or ſome offenſive Garbage, or forlorn Spawn, rather hid then 〈 in non-Latin alphabet 〉 ; Vix caperet templum quem parva recondit auna. Epitaph. Pompeti apud Appian. l. 2. de Bello Civili. Buried in a little heap of Sand.

2 The ſtrange ſtupiditie, and more ſtrange Deſtinie of this famous Prince, ſo Wiſe by nature, ſo well Experienced, and alwayes before this time moſt Fortunate, did argue to the Heathens apprehenſion, that He was Appian. ibid. 〈 in non-Latin alphabet 〉 , as we would ſay, Taken in the Brain by the Hand of God, and his Hopes blaſted from above. But ſuch is the prepoſterous dulneſſe of Humane ſagacitie in Divine matters, that even where the Print of Gods wayes is moſt ſenſible and perſpicuous, the wiſeſt of us run Counter ſtill until His Word direct our foot-ſteps, and His Spirit give life unto our ſenſes. For the moſt Religious amongſt the Romans, The Romās prepoſterous and impious collectiōs upon Pompers overthrow. deeming Pompey ſuch as they thought themſelves, one that had never given juſt offence to any of their Gods; upon his miſcarriage, either altogether Hence were theſe and like complaints. Marmoreo Licinus tumulo jacet; at Cato parv • , Pompeius nullo; quis putet eſſe Deos? Diſclaim the Divine Providence, or elſe Exclaim againſt the Ingratitude or Malignitie of Celeſtial Powers; as if there had been no other God or Gods, but ſuch as they and Pompey had well deſerved of. Whereas his Fatal Overthrow, whom their gods they thought had moſt reaſon to • avour, ſhould have inſtructed them, that there was a God of gods in Jurie, which did bear rule over the ends of the world, who would not be worſhipped after their faſhion, as Pompey dreamed. For the reaſon of his deſire to ſee the Moſt Holy Place, was to be reſolved whether the Romans, which worſhipped the gods of every Nation ſubdued by them, had not that God already, which the Jews adored: Romanorum prim Cn. Pomp. Judaeos domuit. Templum que jure victoriae ingreſſus est. Inde vulgatum, Nulla Intus Deum effigie, vacuam ſedem, & Inania Arcana Tacitus lib 5. Hiſtor. Vide Florum. l. 3. c. 5. but finding no graven Image, nor likeneſſe of any thing in heaven or earth, many Romans, which till that time had lived in ſuſpence and admiration who this God of the Jews ſhould be, held their concealed Myſteries for meer Gulleries, and thought it folly to worſhip they knew not whom, For Lucan. 2. lib. Incerti Judaea Dei; yet were his Judgements upon this great Peer of Rome, the firſt among that people, that had to do with the Jews moſt Certain, yet Judgements mixt with Mercy and long ſuffering. Seeing Uzzah, and Uzziah King of Juda, for intermedling in the Prieſts office, were ſmitten, the one with ſudden death, the other with continual Leproſie until his dying day; who can expect that this Alien ſhould eſcape unpuniſht for like preſumption? Nevertheleſſe, becauſe he did approach the Moſt Holy Place, though with an unſanctified heart, yet with no ſacrilegious hands, he had a longer time of repentance then his next Peer in Might amongſt the Romans, his Predeceſſor in like miſerable and diſgraceful death, though his Succeſſor in like, but more ſhameful ſacrilegious baſe profaneneſſe.

3 That Sacriledge was one eſpecial cauſe of Craſſus miſcarriage in the Parthian Wars, the Heathens of that time had obſerved; and it may be, Plutarch, The miſcarriage of Craſſus parallel to the manner of his ſin againſt Jeruſalem. 〈 in non-Latin alphabet 〉 , &c. Plutarch in Craſſo. As the deſtruction of Heiruſalem did not immediately follow upon our Saviours, but upon his ſervants, S. James unjuſt death. from unwritten Traditions the nurſe of error, did miſtake the ſtorie. Sure it was not the Goddeſſe of This Hierapolis was Bambyea or Edeſſa, where Dirceto the great Syrian Goddeſſe was worſhipped, as appears from Strab • s 16 Book. 〈 in non-Latin alphabet 〉 . It was beyond Euphrates: whereas Craſſus had ominous ſigns of his deſtruction at his firſt paſſage over that River Plutarch. Hierapolis, but the God of the holy City, which made the young and aged to ſtumble one againſt another. Or if Craſſus and his Son had this firſt Omen of their overthrow at their Egreſs out of this Goddeſſes Temple; this doth not argue that it was either ſolely or principally for this offence therein committed; albeit even ſacrilegious wrongs againſt the Heathen Gods, did oft redound to the true Gods diſhonour, being not intended by worldly minded men, ſo much againſt them in Particular, as in contempt of the Deitie or Divine Power Simply: Nor are ſuch warnings uſually ſent immediately g upon the principal 〈◊〉 act, but rather after continuance in the like. And the vicinitie of this h places name, (which was a ſecond witneſſe of Craſſus ſins) might have put him in minde of his former miſdeeds in Jeruſalem, with whoſe ſacred treaſure he had dealt juſt ſo, as Plutarch ſaith he did with the treaſurie of that Goddeſſe of •… rapolis. Which makes me ſupect that Plutarch did miſtake the ſtorie. For as Joſephus tels us, he took away the two thouſand Talents, which Pompey left untoucht, and eight thouſand beſides. But ſuch was the Heathens prejudice of the Jews, that the leaſt injurie offered to their Idol-Gods was more then the moſt grievous ſacriledge that could be deviſed againſt the God of Iſrael. The worſt that could be done againſt his Temple, was, in many of their opinions, but as reprochful words, which can bear no Action, becauſe not eaſily appliable to any determinate perſon: with many of them it was all one, Non eſſe Does, & non apparere, repreſented in ſome viſible ſhape or image. Thus Polybius, otherwiſe an ingenuous writer, imputes the cauſe of Antiochus Epiphanes ſuddain and fearful death, unto his intended pillage of the Goddeſſe Artemis Temple; when as this miſereant was guil • e of that actual crime before, for ranſacking the Temple of Jeruſalem. (See Joſeph. Antiq. l. 12. c. 13.) But as the plenarie cauſe of Craſſus miſerable and ſhameful death, was his ſhameleſly miſerable and Sacrilegious Mind in geral: ſo in the means, or manner of His end, the Almighty would have his particular offences againſt his Prieſt and Temple to be moſt Fminent and Conſpicuous. •… totum eſſe in colli •… , trabem •… , n •• il aliud loco 〈◊〉〈◊〉 , •… inſerta erat trab • •… . ſolus •… templi au •… , •… totum quantum •… . Joſeph. A •• . Lib. 14. c. 12. Fleazar the high Prieſt, ſeeing him wholly bent to make a golden Harveſt of the Parthian expedition, feared leſt he ſhould rake all the ſacred Treaſure into his coſſers. For preventing of which miſehief he preſents him with a Golden Beam, whereon the Hangings of the Temple hung, hoping thereby to redeem the reſt of the ſacred Treaſure; but he having gotten this into his hands, which otherwiſe he could not have found (being covered with wood) contrarie to his Oath, moſt agreeable to his Humour, ſeazed upon all the reſidue. Yet gold which he thus greedily ſought, as (to his ſeeming) the onely ſure Nerve of war, by the Almighties diſpoſition, became the indiſſoluble chain of his diſmal Fates. As love to it had made him perjure himſelf to circumvent Gods Prieſt; ſo did it expoſe him to circumvention by a Perjured •… Aug • us •• ſis •… . Quod •… . ſemper potentio •… autem, •… ſe Craſſi ami •… ex •… , & Part • o •… . Dion. 1 〈◊〉 . 4. Villain; who having found out his appetite, prepared a ſit Bait for his Bane. For by feeding this greedy thirſt of gold, he inſinuated himſelf into the ſocietie of his Secrets, which he diſcloſed unto the Parthian. Had Craſſus wits naturally been • o dull, or had he uſually ſhewed himſelf ſo groſſe and ſottiſh, as he proved in this expedition, he had never born any place amongſt the Remans, much leſs had they ever permitted him to manage any for rain Wars. But 〈◊〉 partly from his prodigious Stupiditie, uncapable of any warning by ſo 〈1 paragraph〉 . many Ominous Signs and tokens, as did ſtupiſie his whole Armie beſides, partly from his more then brutiſh Facilitie, in taking an uncouth way (as if he had been a tame beaſt before the drover) until he came to the very Stand, where his enemies ſtood with their bowes bent, and their arrows of death made readie upon the ſtring for his deſtruction, all the Roman writers agree, that He was lead awry by Siniſter Fates. Now if they had but once read what God he was, that had blinded Abſalom to diſclaim Achitophels good counſel, and ratiſie Huſhais plot for his Overthrow, 2 Sam. 17. they would eaſily have granted that the ſame God, and no other, Tum Caſſiani rurſum aegre ſerebant, & omiſſo Craſto, qui monitores audire gravabatur, conviciis inceſſebant Abgarum. (in Greek, Acharus, in Dion. Augarus, and in Plut in Craſſ. Ariamnes.) Sceleratiſſime hominum, quis te malus daemon ad nos adduxit? quibus veneficiis, quibus praſ • igiis perſuaſiſti Craſſo ut per vaſtas ſol tudines i • er faceret. Numidae latronum principi magis decorum quàm Romano Imperatori? Ille verſipellis confortabat eos blanditiis, & hortabatur, durarent pauliſper: milites verò ſublevabat accurrens, & cum riſu cavillabatur: Quid, per Campaniam vos iter facere putatis, ut requiratis fontes ac rivos & umbras, ſcilicet, balne áſ que & continuata penè diverſoria? non meminiſtis vos tranſire per Arabum & Aſſyriorum confinia? Ita tum Abgarus Romanos quaſi paedagogus quidam caſtigabat: & priuſquam deprehenderetur in perfidia abequitavit, non clam, ſed ex conſenſu Cra •• i, fiagens ſe curaturum neceſſaria & turbaturum conſilia hoſtium. Appian de Bell. Parth. Augarus ſi quod utile conſilium Craſſus cepiſſet, dehortatus hominem eſt: ſin damnoſum, confirmavit; ac tandem hujuſmodi rem confecit. Craſſus Seleuciam contendere decreverat, quò ſe tutò cum exercitu ac commeatu praeter Euphratem ac trans eundem pervenire poſſe cogitabat: à Seleucia (quam ut à Gracis hominibus habitatam, facile ſperabat in ſuam poteſtatem venturam) ad Creſiphontem Urbem baud difficulter ſe trajecturum. Id conſilium, tanqua multo tempore opus habiturum, ut repudiaret, ac potius adverſum Surenam, qui prope cum parva manu eſſet, iret, Augarus perſuaſit. Quibus conſtitutis, cum Craſſum ut petirer, Surenam (cum quo ſub ſpeculandi pra • extu frequenter congrediebatur) ut ſuperare poſſet, paraviſſet, Romanos nihil ſolicitos, ac tanquam ad certum jam victoriam proficiſcentes, eduxit: in eiſ que tum per inſidias opprimendis Parthum adiuvit. Dion. lib. 40. As he came into this danger by Augarus treachery, ſo was he ſlain after he had yielded himſelf unto Surenas, contrary to his oath and promiſe, Vid. Appian. l. citato, & Strabon l. 16. had infatuated Craſſus heart to renounce Caſſius, and other grave experienced Roman Warriors wholſome adviſe, and betake himſelf wholly to the Barbarous Fugitive Augarus directions, ſuborned by the Parthian to betray him.

4 But Caſſius, much wiſer then his General in this one particular of miſtruſting Forainers, was afterwards as far over-ſeen in the main chance, and overtaken with that ſin which had cauſed Craſſus blindneſſe: Firſt, polluted with like So ſaith S. Auguſtin de Civit. Dei. l. 18. c. 45. Poſtea. (i. poſt Pompeii victoriam de ludaeis) Caſſius Templū ſpoliavit, Of his cruel exactions in Judea, Vide Joſeph. antiq. l. 14. c. 18. Sacriledge, and cruel oppreſſion of theſe Jews: then with his own bloud, Of his groſſe error in mistaking his victorious friend for his perſecuting enemie. Vide Velleium Paterculū l. 2. & reliquos Rom. hiſt. autores. ſhed by his ſervant at his commandment, upon as groſſe an over-ſight as Craſſus had committed. So ſhall they all, ſooner or later, be Infatuate, that robbe God of His Honour, and put their trust in Wrong and Violence. And thus till this time did they periſh all, as many as bare ill will to Sion; for Hieruſalems Hour was not yet come, becauſe the Day-ſpring had not viſited her from on High. The glorie of her Temple was not as yet revealed; unto whom, after Her children had offered greater diſgrace then the Romans had done to their Temple, the Staff of her wonted Stay begins to break, the bonds of her former peace untwine, and onely one part of her double Fates remain; if then ſhe fall, ſhe riſeth not again, ſhe hath no inclination left but to deſtruction; The burthen of the Fathers ſins, and the yoke of captivitie due thereto, grows heavier and heavier in the deſcent upon poſteritie, without all hope of recoverie, much leſſe of revenge, upon ſuch as offer her greateſt violence; but rather happy ſhall that man be thought, and higheſt earthly honour ſhall be the wages of his ſervice, that rewards her children, as they had ſerved their Lord and Saviour. But theſe times were not come in Craſſus or Caſſius dayes, in which ſome Reliques of her Ancient Hopes remained, to ſee the rods and ſcourges of her correction conſume and wither, after once the Almighty had taken off his puniſhing Hand. And if unto theſe Three above mentioned, we adde the like deſtinie of Antonie and Scipio; and the ill ſucceſſe of the other Romans, who had ought to do with theſe Jews before our Saviours time: we may conclude, that although the Romans were then Lords of the earth, yet This People, whom they held as Baſe, retained the priviledge of Gods Royal Prieſts. Although the ſouls of all fleſh were the Lords, who for this cauſe revenged the oppreſſed in every Nation: yet Iſrael onely (as the Prophet Jerem. 2. 3. Levit. 23 10. ſpeaks) was as A Thing Hallowed unto the Lord, His Firſt Fruits; all ſuch as devoured them did offend, evil ſhould come upon them, although inflicted by their own, or their ſervants hands at their appointment. Laſtly, if we call to mind the former diſtinction of Ages, and the divers manner of Gods dealing with them, before and after the Baby Ioniſh Captivitie; the contraction or Abridgment of their large Priviledges, in the long ſucceſſion of times foretold by Ancient, and acknowledged by their own later Writers: we cannot miſtruſt the Amplitude of their Fundamental Charter, or their Hiſtorical Narrations of what the Lord had done of old unto Jabin, Siſera, and S •… herib, would we (allowing ſome different condition of times) compare theirs with Pompeys and his Complices unuſual Fates. Gods Power was more immediately Gods judgements upon Pompeys I • • h 〈◊〉 moſt juſt, becauſe they had parti cipated •… Sin. manifeſted in the one, his Wiſdom more admirable in the other, his Juſtice the ſame in Both. Yet a Roman would reply: If Pompey had ſo grievouſly offended, why ſhould He not have born the whole burden of His ſins? So he ſhould, had either be alone offended, or the Romans ſuffered him to have lived a Private Life; but if they will aſſociate themſelves as members to their natural Head, and profeſſe their ſervice and Allegeance unto Him, that ſtood as proſ • ribed by the Court of Heaven: Gods quarrel with the whole Faction is moſt Juſt, All of them are guiltie of their Generals Sins, All liable to the Plagues and Puniſhments due thereto. Yet, beſides that Pompeys intolerable Preſumption and Proph 〈◊〉 , according to the uſual Courſe of Gods Juſtice might propagate his Deſtinie unto ſuch of his Adherents, as had been free from any actual wrong done to the Jews, or contempt of their God and Religion in particular: a great many of his Chief Followers had polluted themſelves with the like Sin in Jeruſalem. For, as 〈…〉 qu •… : Ro •… veto p •… , •• d pl •… ſunt. 〈◊〉 ant • m gravur •… Jud •… viſum • ll, quam ſan ctum illud Are •… • u • quam • aus vi • um, 〈◊〉 e •• e dectum. Deni que Pom peius una cum Sui • Comitib in templum •… l • bra cu • •… & •… in qu • •… . Joſephus tels us, Pompey went not into the Moſt Holy Place alone, but accompanied with a Multitude. All of them, no doubt, had ſinned preſumptuouſly againſt the Admonitions and Threathings of Gods Prieſts; and this peoples curſe (it ſeems) did follow them, whither they themſelves durſt not; for as the ſame writer teſtifies, No other calamity in that war did grieve the Nation ſo much, as this Polluting of their Temple.

5 Whatſoever Tullies or other Politick Romans conceipt of this people in his time was; many amongſt the Romans, as well as in moſt other Nations, had (without queſtion) either obſerved the like Fatal miſchances of ſuch as vexed them, or elſe had felt ſome good in obſerving their Laws, whoſe perſons unknown they hated. In one, or both which reſpects, theſe Jews ſtood upon better termes with their Conquerors, then any other Captives did. And unleſſe it had been a received Opinion amongſt other Romans, that this had been A People Favoured of the Divine Powers; why ſhould 〈◊〉 have objected their late Conqueſt by Pompey to prove the contrary? And me think 〈◊〉 it might have moved him and others, ſo much devoted to the Roman Gods before, to have thought theſe Jews did ſerve a better God then they knew any, after they had ſeen their own ſtate utterly ruined without all hope of recoverie, and their gods either unwilling, or unable, (as 〈◊〉 , doubtfully complains) to redreſſe thoſe miſeries and calamities, of which they ſhould at leaſt have given them warning, when as Hieruſalems 〈◊〉 ▪ which Pompey had demoliſhed, were (according to this peoples Hope, from which no power on earth could deject them, being ſupported by the •… Promiſe of their God) Reedified within twentie years, and they •… with great Priviledges for their good Service performed to Caeſar. For chiefly by their means became He Lord of Egypt, the firſt and ſureſt ground o • b • good ſucceſſe in Africk; as Joſephus out of the publick Decrees and •… of Roman Writers boldly avoucheth, challenging the Heathen to •… him or his Teſtimonies, if they could, Though this they eaſily •… have done, if he had cited them amiſſe, becauſe the Originals were then every where Extant.

6 The former teſtimonies alledged out of Tully (whoſe works we have) ſo well agreeing with Joſephus, who it ſeems had never read them, will not ſuffer any ingenious man to ſuſpect the truth of that which the ſame Joſephus cites, out of Strabo the Cappadocian, whoſe works are loſt. Quatuor •… rant genera in Cyrenenſium urbe, Civ • s, Agricolae, In quilini, & Quanti Judai, hoc jam in omnes urbes ſubrep •… , &c. J • ſ. Ant. l. 14. c. 12. The Jews (ſaith he) have crept into most Cities, nor can a man almoſt name any place in the inhabited world, where they once get footing, but they hold poſſeſſion. Egypt, Cyrene, and many other nations have admitted their Rites, and in liew of them, nurſe huge multitude of Jews uſing their own Domeſtick Law. Beſides that a great part of Alexandria is aſſigned to their uſe, there be Colonies of this Nation throughout Egypt which enjoy Magiſtrates of their own, for determining all controverſies of right and wrong in ſuch ſort and form as is uſed in Abſolute States. Seneca inter alias civilis Theologiae ſuperſtitiones reprehendit Sacramenta Judaeorum▪ Chriſtianos ta •• jam tunc Judaeis immiciſtimos in neu •• am partem commemorare auſus eſt, ne vel lau daret contra ſuae patriae veterem conſuerudinē, vel reprehenderet contra propriam ſorſitan voluntatem. De illis ſanè Judais, cum loqueretur, ait, cum interim uſque eo ſceleratiſſimae gentis conſuetudo convalvit, ut per omnes jam terras recepta ſit, victi victoribus leges dederunt—. Mirabatur haec dicens, & quid divinitus ageretur, igno •… , ſubjecit plane ſententiam, qua ſignificaret, quid de illorum ſacramentorum ration • ſentiret. Ait enim: Illi tamen cauſes titus ſ • i noverunt, & major pars populi ſacit, quod cur faciat, ignorat. Aug l. 6. de Civit. c. 11. Saint Auguſtin hath the ſame obſervation out of Seneca's Books concerning Superſtition, which this Reverend Father had peruſed, though, with divers others of that famous Philoſophers works, now loſt.

7 What Strabo had obſerved of theſe Jews in Syllas, and Seneca in his time, is intimated by Sequitur auri illa invidia Jud • ci. Hoc nimirum eſt illud, quod non longe à gradibus Aureliis haec cauſa dicitur, ob hoc crimen hic locus, abs te Lali & illa turba quaſi a eſt. Scis quanta ſit manus, quanta concordia, quantum valet in concionibus, &c. Cic. Orat. pro 〈◊〉 . Tullie in fewer words. You know well (ſaith he unto his adverſary) what a great faction it is: how cloſely they hand together, what ſway they bear in aſſemblies. But how great ſoever the number of this people was at Rome, they durſt not have been ſo bold in the Miſtreſſe-city of the world, unleſſe their Patrons there had been many. And it ſeems by Tullies concluſion, in the fore-mentioned place, that the bare unkindneſſe offered by Flaccus to this Nation, was worſe taken at Rome, then the wrongs and violence, which he was accuſed to have done to ſundry other people. Aurum in aerario eſt, furtum non reprehenditur, à judicibus oratio avertitur, vox in coronam turbámque effunditur. Cic. Orat. pro Flacco. The gold (ſaith he) for which Flaccus was accuſed, is in the Treaſurie: you charge him not with theft, but onely ſeek to make him odious: your ſpeech is turned from the Judges and directed to the Company.

CAP. XX.

Tacitus Objections against the Jews reſuted, by their palpable groſneſſe, and more competent Teſtimony of other Heathen writers.

1 VNto this their powerfulneſſe in perſwading other Nations to renounce their own, and imbrace their Laws and Religion, Hi • itus quoquo modo mducti, ontiqui tate d • f • •… tur. Cetera in 〈◊〉 ra▪ •… , pravitate valuere. N • m 〈◊〉 •… ſque • pr • •… : • igioui bus patriis, tributa & • npes illuc con ge, ba • r. Y • it. Hiſt. lib. 5. Tacitus aſcribes the increaſe of theſe Jews eſtate; albeit he maliciouſly attributes this attractive force unto the Impietie of their Laws, as if by Sympathie they had wrought moſt upon wicked and depraved natures. Put wherein did their Impietie conſiſt? Profana illic omnia, quae apud nos ſacra. Rurtum conceſſa apud illos, quae nob 〈◊〉 . Idem ibid. What we Romans eſteem Sacred, they account Profane, what is polluted to us, is lawful to them. This argues that either the Roman religion o • Theirs, was Superſt tious and profane: and he, like a true Patriot and right Romaniſt▪ Ioath to ſuſpect that Religion wherein his Forefathers had proſpered ſo well, charges the contrarie Orthodoxal with ſuperſtitious Impiety. Moſt true it was, that the Jews of his time were a wicked people, but every way of the Looſing •• and: their ſtrength, which had been long in gathering, was ſodainly broke by Titus, and their wonted means of encreaſe, by addition of Proſelytes, quite cut off. For after the Temples deſtruction, Nullus ad amiſsas that 〈◊〉 op • s: From the firſt day of our Saviours Miniſterial Function, they did not win half ſo many Gentiles to Judaiſm, as our Saviour and his Diſciples did Jews unto Chriſtianitie. Tacitus then ſpake not of ſuch Jews as lived in his time, when their ſtrength and greatneſſe was in the Wane; but of their Anceſtors, during the time of the Second Temple. Nor was it that, which was moſt wicked indeed in this people, or their predeceſſors (as their particular oppoſition, or contrarietie unto divine truths) but rather what was onely good in them, as their Conſtancie in their Religion, and ſtedfaſt Profeſſion of Abrahams Faith, common to them and the Chriſtians; which was the ground of this Politicks hateful Cenſure, for this reaſon a-like bitter againſt them and the Chriſtians. That Either ſhould be ſo reſolute in defence The grounds •… . of their own Religion, was, in his opinion, a Pernicious Superſtition, liable to any puniſhment that could be impoſed, as 〈1 paragraph〉 . another Roman Writer of his time was not aſhamed to avouch. If Wilfulneſſe ſimply deſerve puniſhment, the Carnal minded make no ſcruple in what meaſure it be inflicted, ſeeing the more grievous the Torture is, the greater it alwayes argues their Wilfulneſſe or Obſtinacy to be, that will undergo it rather then obey their Superiors, ſo as the Crime ſeem alwayes commenſurable to the Puniſhment, though it could be increaſed in infinitum. And Tacitus ſeems well to approve of Antiochus's Savage Crueltie againſt the Jews, as a Medicine that would in time have wrought a Reformation, if the Parthian had permitted this cruel Chirurgeon to have applied his Patients with change of ſuch corroding plaſters. So Immoderate is the ambitious mans deſire, that to be Lord of others Bodies doth but whet his appetite, and ſtir up alonging to become Lord of their Faith and Conſciences alſo. And to refuſe abſolute Obedience in matters Spiritual, as well as Temporal, unto ſuch as are competent Judges of the one, not of the other, in a Sin as hateful as Rebellion, the fouleſt Crime that can be conceived or faſhioned in the Politicians Brain.

2 Beſides theſe general motives, which would miniſter enough of matter for Superiors to condemn their Inferiours: it did in particular Exaſperate Tacitus, and other Politicks of his temper, to ſee ſo many natural Romans renounce their Name and Countrie, forſake Father and Mother, Friend and Alliance, for maintenance of Jewiſh Religion. And albeit that Nation had ſuſtained incredible calamities by the Romans, yet it vexed him to remember, that they ſhould be able to have done the 〈1 paragraph〉 Romans ſo much miſchief alwayes ſtirring when others were quiet; being, to his ſeeming, a Baſe People in reſpect of many other ſubject to the Roman Empire. Perhaps his hate to Chriſtians was propagate from his inveterate malice againſt theſe Jews, in whoſe region Chriſtianitie (as he confeſſeth) did firſt ſpring. But 〈1 paragraph〉〈◊〉 teſtimonie will ſufficiently quit the Chriſtians from thoſe Imputations, which •… vel culp • ſua vel e •• otis, quod eſſent ſoliti ſtato die ante lucem convenire, •… •… Sacramento • on in ſ •• lus aliquod obſtringere, ſed • e 〈◊〉 , ne lat •… , • e •… depoſitum appellari ab •• garent—. Quo magis neceſſarium credi •• ex •… eſſet ve • i, & per 〈◊〉 qu •• ere. Sed nihil aliud inveni, quam ſuper •… cognitione ad conſulendum Te dec • c • r • i. Plin. Epiſt. l. 10. Ep. 1 •… •… nec quidquam p •• us imb •• ntur, quam contemnere D • os, exuere patriam▪ •… . Tacitus unjuſtly laieth upon them. As for that impietie, wherewith he chiefly chargeth the Jews religion, it implies an Evident Contradiction. Such as conform themſelves (ſaith he▪ to their cuſtoms are likewiſe transformed in mind. The firſt precept, wherewith they are ſeaſoned, is to contemn the Gods, to put off all natural affection to their Countrie. If the Jews did either forſake father, or mother, or other kindred, It was for the love of their God, Religion and Countrie. For, unleſſe the greatneſſe of their love to God drowned the other, no people in the world did ever match them in love to their Kinsfolks, Friends and Country-men. But if they perſwaded the Romans to eſteem the glory of Rome as vile, in reſpect of Hieruſalem; and account Romiſh Rites and Ceremonies, compared with theirs, as Sacrilegious and profane; they did That but upon good and warrantable grounds, which any true Roman would have done upon far worſe; that is, they ſought their Countries good, by winning the good will of others to their Eſtate and Religion.

3 But what madneſſe poſſeſſed Tacitus his mind, that he ſhould think, or rather write (for I do not think that he thought, or cared what he wrote, when he avouched) that the wickedneſſe of their Laws was a means of alluring wicked or lewd companions to their obſervance? I would their greateſt Enemies were admitted Judges; whether ſuch as indeed were, or ſuch as any Civil Heathen would ſo account, not ſuch as it pleaſed Tacitus onely, out of meer pride and ſpleen, to call wicked perſons, would not in all likelihood, be more ready to ſubſcribe unto the Rites of Venus or Bacchus, (whoſe ſervice Tacitus ſo well likes) or any other of the Romiſh Gods, then tie themſelves unto Judaical Ceremonies; which, once ſubſcribed unto, were to be moſt ſtrictly obſerved by Aliens as well as Jews; nor could they be throughly acquainted with their Laws, or admitted to other Myſteries, until they had communicated with them in that Sacrament of Circumciſion, alwayes moſt loathſome and Grievous to Fleſh and Bloud. What pleaſures of the fleſh, what diſſoluteneſſe or Luxurie, or what, that can be properly called Sin or Enormitie, did their Laws maintain or nouriſh, or their Rites or Ceremonies any way inſinuate? All that Tacitus (comparing their rites with thoſe of Bacchus) could in concluſion ſay againſt them, was; That Liber feſtos laetoſque ritus poſuit; Judaeorum mos abſurdus ſordidúſque. Tacit. Hiſt. lib. 5. Bacchus his rites were Merrie and pleaſant, Theirs, abſurd and Baſe.

4 Unto theſe Political Surmiſes of Tacitus, altogether ignorant of forrain Antiquities, I will oppoſe the judgement of Strabo a leſſe Partial Strabo's Testimony of the Jews religion. Lib. 16. p. 761 Caſaub. edit. writer, and a profeſſed Antiquarie, living about our Saviours time: from whom amongſt others we may gather, that the Famous and Conſpicuous Hill of Sion ſtood as a Problem to oppoſe the Nations; and from Admiration of her ſtrange and unobſervable Fortunes and change, were ſo many Opinions blazed abroad of thoſe Jews Original and ſtate. Of all that were extant in his time, capable of any Credit, this following went beſt for currant, and did ſway the moſt, to wit; That theſe Jews (as you heard before of his errour in this particular) were deſcended from the Egyptians: the cauſe of their departure out of Egypt, was to ſeek a place, where they might worſhip God aright, perſwaded hereunto by Moſes, whom he takes for an Egyptian Prieſt, but one that condemned the Egyptians for painting Beaſts, the Africans and Grecians for uſing Pictures of men to repreſent God; deeming it a madneſſe to imagin, that He that contained all things, could be repreſented by any viſible or ſenſible Creature. Chaſtitie and holineſſe were the diſpoſitions of ſuch as ſought Him, or could hope to know His Will: and for this purpoſe ordained Sacrifice, neither chargeable to ſuch as ſhould uſe them, nor otherwiſe offenſive by their undecencie, lewdneſſe or abſurditie. 〈 in non-Latin alphabet 〉 . With th • ſe perſwaſions (ſaith he) Moſes prevailed with the better ſort, and ſuch as ſe •• red God, to forſake Egypt: and ſeated once about Jeruſalem, neighbour Countri •• did aſſociate themſelves unto them, allured by the Equitie of their Laws, and the Puritie of the Religion which they profeſſed, whence he erected a new Kingdom, and that no mean One. And his Succeſſors for a time continued in his Inſtitutions, juſt and rightly Religious. But after they had (as Tacitus likewiſe obſerveth) joyned the Prieſthood to ſupport their Kingdom, they grew more • et was St • a •• o ſomewhat offended with Circumciſion and their Sabbaths, as 〈◊〉 ignorant of their cauſes, •… Sabbaths indeed were then 〈◊〉〈 in non-Latin alphabet 〉 . Strabo lib. 16. p. 761. See Dio • s acqu • tal of theſe Jews •… imputations. D •… à reliquis hominibus obti • ent, cum al •• s in rebus, u • uque vitae quotidiano, tum •… colunt, unum autem quendam 〈◊〉 ſtudio venerantur. Nec ull • m ſi •• lach ••• •… quam hab •… , 〈◊〉 ſuum illum Deum Ineſ • abilem & formae expertem, religioſo ejus cul •• caetero, mo •… D •… lib. 37. Superſtitious, Tyrannical to their own, and noiſome neighbours to other Countries. 〈◊〉 Yet was their Hold or Fort ſtill had in Honour: not deteſted as a nest of Th •… or ſeat of Tyrants, but Reverenced as a Temple. Thus far Strabo. Who although he were miſtaken in ſundrie particulars of this Peoples Antiquitie, (as all beſide themſelves of neceſſitie were, by reaſon This ſacred Volume was kept ſecret from all ſuch as did not obſerve their Rites) yet from Tradition he had learned as much, as could be known of them in general: That Moſes their firſt Law-giver was a Prophet, and one that relied not upon Poliere, but the Divine Oracles; that this people in Ancient times had been much better, and had proſpered accordingly.

5 With this Strabo the Geographer, that noble Hiſtorian Dion Caſſius 〈◊〉 accords, but more fully with Strabo the Cappadocian, whoſe Works, new loſt, Joſephus cited. This people (ſaith Dion) differ from others, as in ma •• other points and daily practiſe of life, ſo eſpecially in this, that they worſhip 〈◊〉 other Gods, but onely One of their own, whom they hold to be Inviſible and 〈◊〉 ble, and for this cauſe admit not any Image of Him: yet do they worſhip 〈◊〉 more devoutly and religiouſly then any other people do their Gods. But who 〈◊〉 God of theirs was, or how He came at firſt to be thus Worſhipped, how greatly he was feared of this people, were points he liſted not to meddle withall, many other had written thereof before him. It ſeems he gave but Regio ipſa, 〈◊〉 ▪ 〈◊〉 ▪ 〈◊〉 appel 〈◊〉 •… unde •… 〈◊〉〈◊〉〈◊〉 Qu •… , & •… , •• que • a •… pe imminutum • uerit, ita tamen auctum eſt, ut etiam condendi leges licentiam 〈◊〉〈◊〉 . •… read, ut legum quóque pote •• atem vice • it. Dion. Ibid. little credence unto Tacitus diſcourſe of their Original, for he ingeniouſly profeſſeth: That he knew not whence they had this name of Jews, but others that followed their Rites, although Aliens by Birth and • rogeny, did Brook the ſame Name or Title; even amongst the Romans themſelves therewere of this Profeſſion. He addeth; Although this People had been often cruſhed and diminiſhed: yet did they riſe and increaſe again above the Controll of all other Laws, onely ſubject to Their Own. Thus he ſpake of the Jews living in Pompey's time, after which they had been often cruſhed before Tacitus wrote, yet recovered ſtrength again.

CAP. XXI.

The means of theſe Jews thriving in Captivity. In what they exceeded other people, or were exceeded by them.

1 THeſe Allegations, and many other, which out of Heathen Writ •… could bring, ſufficiently prove, that albeit theſe Jews raſted of as bitter calamities as any other did: yet had they this ſtrange Advantage of all; that whereas all other were forſaken of their Friends in their adverſitie, and their Laws uſually changed by their Conquerours, oft-times abrogated or neglected by themſelves upon their ill ſucceſſe: theſe Jews ſtill found moſt Friends, and their Laws (never forſaken by them) moſt earneſt Favourers, in the time of their Captivitie and diſtreſſe. This was quite contrary to Nature Politick Obſervation, or Cuſtom of the world. Wherefore ſeeing Nature and Policie can afford us none, we muſt ſeek reſolution from their Laws. The reaſons ſubordinate to the Cauſe of Cauſes (Gods providence) were theſe. In the time of their diſtreſſe, They did more faithfully practiſe their Laws themſelves, and had better opportunitie, or greater neceſſitie of communicating them unto others: they being of themſelves alwayes moſt potent to allure ſober and diſcreet mindes to their obſervance, made known and not prejudiced by the fooliſh or ſiniſter practiſe of their Proſeſſours. So their great Law-giver had foretold, Deut. 4. verſ 5, 6, 7, 8. Behold I have taught 〈◊〉 Or 〈◊〉 and Laws, as the Lord my God commanded me, that ye ſhould do even ſo in the land, whither ye go to poſſeſſe it. Keep them therefore a •… o them; for That is your Wiſdom and Underſtanding in the ſight of the people, which ſhall hear of all theſe ordinances, and ſhall ſay; Onely This People is Wiſe and of Underſtanding, and a great Nation. For what Nation is ſo Great unto whom the Gods come ſo near unto them, as the Lord our God is near unto us in all that we come unto Him 〈◊〉 ? And what Nation is ſo great that hath Ordinances and Laws ſo righteous, as all this law which I ſet before you this 〈◊〉 ? That They had not in later God was mo •• • avourable to theſe Jews then 〈◊〉 any other People, times ſo great proſperity, as others had, was no Argument that Their God was not more near to Them, then the Gods of other Nations to their Worthippers; for He was the God of gods, and Lord of lords, which did good to every Nation; yea, He made the Romans ſo great a Nation, albeit they knew it not. That theſe Jews were now in ſubjection, and the Romans Lords, was no Argument, that He was better to the Romans then to Them, or that They were a leſſe Nation, if we make an equal compariſon. For if God ſhould often recover a man from dangerous diſeaſes, and propagate his life unto 200. years, in health and ſtrength competent for old Age; This were no argument to prove that He were not more Favourable to him, then to men of younger years or middle age, whoſe ſtrength is greater for the preſent, but they unlikely to recover health often impaired, or to renew life once loſt in Human Eſtimation, or to account half ſo many years. In like ſort was This Peoples Often Recovery from ſo many Overthrows and Captivities; their long continuance a diſtinct Nation from others: more In what ſenſe the Jews might truly be thought a Mighty Nation. Extraordinarie then the Romans preſent Strength or Greatneſs. And albeit many other Empires and States were larger, then the Kingdom of Iſrael was at any time, yet no other people could be ſaid ſo great a Nation as this. For others continued the ſame rather by Identitie of Soyl, or like Form of Government, then by any Real or Material Unitie or Identitie of people: their increaſe was meerly Political, and their greatneſſe roſe by way of Addition or Accumulation; that is, by admitting ſuch mixture of others, that from the firſt Erection of the Kingdom, ere it came to its full greatneſſe, the number of Aliens might overſpread and hide the natural inhabitants, or Progenyes of ſuch as laid the Fundamental Laws thereof, which were ſeldome ſo continuate by direct Succeſſion, as they might be rightly diſtinguiſhed from others. And as Theſeus his ſhip was accounted one and the ſame, becauſe it retained the ſame Form, though not ſo much of the ſame Timber, whereof it was firſt built, as did go to the making of Half the Keel: ſo the greateſt States amongſt the Heathens, retained perhaps ſome few Fundamental Laws, or reliques of Ancient Families deſcending from their Firſt Founders, in which reſpect alone they might be taken for one Kingdom, but not ſo properly termed one People or Nation, to whom greatneſſe could be truly Attributed, ſeeing a great many of ſeveral people were to ſhare in this Title. But Theſe Jews (beſides the perpetual Unitie of their Particular, as well as Fundamental Laws, leſſe varied either by change, addition, or abrogation, then the Laws of any other Nation) continued ſtill One and the ſame People by a ſtrict Union of Succeſſion, their grouth was natural, after the manner of Vital Augmentation. For albeit they admitted ſome mixture of ſtrangers, they could notwithſtanding alwayes diſtinguiſh the Progeny of Forrain Stocks from their natural Branches, which they could ſtill derive from their ſeveral Stemmes, and theſe all from one and the ſame Root: ſo that after ſo many Changes, and Alterations of their State from better to worſe, and back again; after ſo manie glorious Victories, as Scriptures mention gotten by them over others; and ſo many captivityes of their perſons and deſolations of their countries, as others had wrought, They remained ſtill one and the ſame people, by ſuch a kinde of Unity, as a great Oak is ſaid One and the Same Tree, from its ſirſi Spring to its laſt Fall, whether naked and bereſt of leaves by blaſts of Autumn or Winters froſt, or ſtoyled of Boughs by the Loppers Ax, or Beautified with pleaſant Leaf, or • ar-ſpreading Branches. If the glorie of other Kingdoms were more Splendent for a Flaſh, preſently to be extinguiſhed, (as being greater then their corruptible nature was capable of:) this no way impeacheth Gods promiſe for making Abrahams Seed a Mighty Nation; ſeeing it was not at any time ſo great a People as at all times it might have been, had they obſerved the means appointed for their grouth. How incomparable the Height of Sions Roof, above other Nations, might have been, we may 〈◊〉 from the Capacity of her Foundations. The known Altitude and continuance of her Wals, though never finiſhed to her Founders deſire, yet Such, 〈1 paragraph〉 . as whoſo ſhall look upon with an unpartial eye, muſt acknowledge ordained for Extraordinarie Strength and Creatneſſe. For take we this Kingdom with its defects; what wonder can Revolutions of time afford like to this late mentioned? That by ſuch an Unity of Natural propagation from One Root, (almoſt periſhed before it ſprouted) & diſtinct lineal ſucceſſion never interrupted, Abrahams Seed ſhould continue One and the Same Nation for Two Thouſand years: ſometimes the mightieſt amongſt Coeval Kingdoms, a ſcourge and terr • ur to all neighbour Countries; and after many greivous wounds and deadly, (in their eſtimation that gave them, received from others) ſtill preſerved alive, to ſee the ſucceſſive riſe and fall of Three great and potent Monarchies, yet able in decrepit dayes, to hold play with the Fourth, the migh •… that ever was on earth, even whileſt it was in it's Beſt Age, full Strength and perfect Health, free from any inteſtine Broyles, ſecure of all external Aſſaults. Much better were theſe Jews able to encounter the Roman Empire, in Tacitus his life time, then It, (within three hundred years after his death) to defend the Imperial Seat againſt Barbarous, ſilly, and fooliſh Nations, unhatched when the Roman / Eagles wings were ſpread over the moſt famous Kingdoms of the earth. Suppoſe the Roman Empire had received, at the ſame time, but half ſo terrible a blow in Italy, as theſe Jews had done in Jury and Hieruſalem under Veſpaſian, and his Son: The Roman Empire had never the like puſh before it fell, as it had by the Jews in Adrians time. how eaſily had the commotions of their Reliques, in Trajans and Adrians times, ſhaken the Roman yoak from off the Nations neck? Or if the other ten Tribes return had been but half ſo entire and complete, as Judahs and Benjamins were; the Roman Eagles had never come to prey upon their Carkaſes in the territories of Judea. But it was their Strong God, which before had ſcattered Iſrael amongſt the Nations, and at the time appointed ſhut theſe Jews up in Hieruſalem, as in a Priſon.

2 Again other Kingdoms gained little by their greatneſſe, ſave onely Magnificent Names or ſwelling Titles. No other people enjoyed ſo great proſeritie, ſo good cheap, as This ſometimes did, and all times might have done. No other had ſo good Aſſurance or Security of that Proſperitie or Peace they enjoyed▪ as This People had, unleſſe themſelves had made a wilful Forfeiture: nor was the Publick Health or Welfare of any other State or Kingdom ſo fully communicated to every particular and inferiour member. For uſually the Titularie or abſtract Brightneſſe of that Glory, wherewith other Great States outwardly ſeemed moſt to ſhine, was maintained with the perpetual Harmes and internal ſecret Miſchiefs of many private perſons, as Great Flames are not nouriſhed without great ſtore of Fuell: whereas the proſperitie of Davids Throne, as in other points ſo in this, was eſtabliſhed like the Moon: that whileſt They turned unto their God, their State was capable of greateſt Splendor, without conſumption of their natural parts or Subſtance. And even whileſt other States did for their Sins prevail againſt Theirs, yet ſuch Peers as had been principal Inſtruments of their wo, and took Occaſion to diſgrace their Laws or Religion, in their Captivitie and diſtreſſe, had for the moſt part, (as was obſerved before) Fearful and diſaſterous Ends: and might more juſtly have taken up that complaint, after their ſpoils of Jewry, which Diomedes did after the deſtruction of Troy,

Quicunque Iliacos ferro violavimus Agros, —nefanda per Orbem Supplicia ſcelerum poenas expendimus Omnes. What did Troys Fall, or Phrygian Spoyles, the Graecians State advance? Whom Fearful Plagues Haunt through the world: Such was the Victors chance.

Many of them (no doubt) before their dying day, had obſerved as he did, that they had fought againſt ſome God, whilſt they wrong'd this people: and would have been as unwilling to bear Arms againſt them again, as he was againſt the Reliques of the Trojans:

Nec mihi cum Teucris ullum poſt eruta Bellum Pergama: nec veterum memini laetorve malorum. With Troy my Splene to Trojans ceas't, her flames quench th'heat of War I little Joy of what is paſt; Rub not a Bleeding Scar.

3 For theſe and many like Conſequents, this people in the Iſſue and up-ſhot of their greateſt calamities, had both reaſon to rejoyce, and the Heathens juſt cauſe to ſay: The Lord had done great things for them, albeit he often ſuffered Pſal. 126. 2. them to be Conquered. For even this Sicklineſſe of their State was a means of its long life, Their Scourges and Phlebotomies a Sign of Gods tender Care over their Health, until they grew proud of his Favour, and waxed obdurate by his often Fatherly corrections, as one of their own writers well obſerves. The Lord doth not long wait for us, as for other Nations whom He puniſheth when 2 Ma •• . 6. 14. they are come to the Fulneſſe of their Sins. But thus He dealeth with us, that our ſins ſhould not be heaped up to the Full, ſo that afterwards He ſhould puniſh us, and therefore He never withdraws His mercy from us, and though He puniſh with adverſitie, yet doth He never forſake his people.

4 Finally, their Decay and Increaſe was ſuch as could not be meaſured by the Rules of Policie. Hence was it that Tacitus was not tacitus, but a Tatler, tranſported from himſelf, his wonted ſagacity and ingenuitie, as being quite out of his natural Element, while he medled with their affairs. That Contrarietie, which he obſerves betwixt Theirs and the Romans Religion, was as great betwixt their Policies. What was good in the One, was nought in the Other: that which Rome did think might preſerve her in health, was apprehended, by the wiſeſt amongſt this People, as ready Poiſon for their State. Thoſe Plots which would have cruſhed any other People once brought under, did oft work Their Advancement, and their Enemies Fall. Whence both their Riſing and Falling, and Conſequently, the Succeſſe of ſuch as oppoſed themſelves againſt Them, were, in other Nations apprehenſion, ſometime in their own, meerly Fatal, altogether Incorrigible by worldly Policie, eſpecially in more Ancient times. Hence did the Wiſe Men of Caldea, upon the firſt notice of the Windes Turning for them, read Hantans Deſtinie, but too late: If Mordecai be of the Seed of the Jews, before whom thou haſt begun to Fall, thou 〈◊〉 6. 13. ſhalt not prevail againſt Him, but ſhalt ſurely Fall before Him. Achior the Ammonites Speech to Holofirnes, whether truly uttered by him, or Fained by the Pen-man of that Storie, was framed (no doubt) according to the known Experience of thoſetimes, and contains ſuch Adviſe, as a Faithful Councellor, well acquainted with their Eſtate, upon like Occaſion ſhould have given unto his Lord, not ſo well acquainted with it. This he was bound unto by the rules of Poetrie, which the Author of that Book (unleſſe perhaps his Memorie Unto what time 〈◊〉 Hiſtories to be referred, See Sul •… . Seve 〈◊〉 Judith 〈◊〉 . 17, &c. faild him in the Circumſtance of Time, an Eſcape incident to Fictions, for their Aſſinitie with Lies) very well obſerves, if his work be rather to be cenſured for a Poem then an Hiſtorie; his Advice was This: And whiles They ſinned not before their God, They proſpered, becauſe the God that hated iniquity was with Them. But when They departed from the way which he appointed Them, They were deſtroyed in many Battails after a Wonderful Sort, and were led Captive into a Land which was not theirs: and the Temple of their God was caſt to the ground, and their Cities were taken by the Enemies. But now They are turned to their God, and are come up from the Scattering wherein They were ſcattered, and have poſſeſſed Hieruſalem, where their Temple is, and dwell in the Mountains which were Deſolate. Now therefore my Lord and Governour, if there be any Fault in this People, ſo that They have ſinned againſt their God, let us conſider that this ſhall be their Ruine, and let us go up, that we may overcome Them. But of there be none Iniquity in this People, let my Lord Paſs By, leſt their Lord defend Them, and their God be for Them, and we become a Reproach before all the World. The firſt Root of all ſuch Effects or known Experiments, as in Ancient time, yielded matter to their Neighbours of this or like obſervation, was Gods Firſt Promiſe unto Abraham: And I will make of thee a great Nation, and will bleſs Thee, and make Thy Name Great, and Thou ſhalt be a Bleſſing, I will alſo bleſs them that bleſs Thee, and curſe them that curſe Thee, and in Thee ſhall all the Families Gen. 12. 2. of the earth be Bleſſed. Which promiſe, as it doth concern the Temporal State of the Jews, was to be limited according to the Tenor of Achiors Speech, and did then onely take Effect, when they followed Abrahams Foot-ſteps, and lived in Faithful Obedience to Gods Laws, or having tranſgreſſed them, did turn again with their whole Heart to ſeek the God of their Fathers. The cauſes of the Heathes, Inſulting over the Jews in their diſtreſſe. From Experience of their good Succeſſe in ſuch caſes, partly (I think) were their Neighbour Countries ſo Savage and Mercileſs towards them in their greateſt Diſtreſſe, alwayes Crying, upon like occaſion, as the Edomites did in the Day of Hieruſalem, Down with it! Down with it! Even to the Ground. Becauſe they could not hope for any Revenge, but by waiting the Turning of their Fates, and taking them in the Ebbing of their Fortunes: for when they begun to riſe, they knew there was no means to ſtay them. The Judaea terra quali nunquā ante motu concuſſa, magnam pertotam eam regionem jacturam fecit pecudum: quin & hominū oppreſſa ſunt ruinis aedium circiter decem millia. M ilitaris tamē multitudo nihil detrimēti accepit, ut pote ſub dio agitās. Haec clades etiā in maius aucta rumoribus, quos nuncii, gentilium odiorum non ignari, dabant auribus Arabum, immane quantum extulit hoſtium animos, quaſi ſubverſis Judaeorum urbibus & extinctis hominibus, nulli jam ſupereſſēt. Legatos itaque gentis, qui rebus afflictis pacem petituri venerant cō prehenſos necaverūt, moxque magna alacritate properaverunt ad hoſtilem exercitum. Joſeph. Antiq. l. 15. c. 7. Arabians Immane and Savage Practiſes upon their Embaſſadors, ſeeking Compaſſion to their Lamentable Eſtate torn and ruinate by the Mighty Hand of their God, in a Fearful and Prodigious Earthquake, do argue a deep rooted Memory of their Anceſtors ſtrange Overthrowes (mentioned in Scripture) by this peoples Forefathers, and theſe later Arabians, long lying in wait to do theſe Jews a Miſchief, if they had not been reſtrained by the Mighty Hand of God; who now, as they ſuppoſe, being turned their Enemie, they apprehend this Opportunitie of working a Full Revenge. Nor are their hard hearts mollified with their Publick Miſeries, nor their inveterate malice ſo quenched with their Embaſſadors Bloud, ſhed in the ſeventh year of Herods raign, but it burſt out again in Veſpaſians time. For theſe Arabians, though never (as Am. Marcellinus Lib 14. notes) any true Friends, or Well-willers to the Roman State, were the forwardeſt men to aſſiſt Titus in Hieruſalems laſt and Fatal Siege. For the ſame reaſons were the Nations round about them as earneſtly bent to hinder the Re-edifying of Hieruſalem, after the Return from Captivitie, as theſe were now to pull it down, as fearing leſt this Peoples good Fortunes ſhould riſe again with their City Wals. But as Nehemiah notes, After the enemies had heard that the Wall was finiſhed, they were afraid, and their Courage failed them, for they knew that this Work was wrought by God. Nehem. 6. 16.

5 Theſe and like Obſervations make me think, it was not Skil in Aſtrologie, or ſuch Arts as the Magi uſed, (whereunto this of all people was leaſt addicted) which firſt hatched that opinion of the Refer: Diog. Lae •… us in Prooemio. p. 6. Jews deſcent from the Magi: rather the later Heathen, ignorant of their Original, and not able to derive that ſtrange ſucceſſe which did hant them, or their demeanour anſwerable thereto, from Ordinary or natural Cauſes, referred all to Magick Spels, or ſome Art of Divination. So unwilling is Fleſh and Bloud to acknowledge ſuch as They Hate, for the Beloved of the Lord; and ſo powerful is the Prince of darkneſſe, either to blind the hearts of the worldly wiſe, or to avert their eyes from beholding an Unpleaſant Truth, that if at any time the Finger of God appear in the Deliverance or good Succeſſe of his people, the Infidel or Natural man aſcribes ſuch effects as Magicians (unleſſe upon preſumption of Travellers Priviledge amongſt the Ignorant) durſt not arrogate to themſelves, unto Magical or other like Arts; becauſe the corruption of their Nature is more capable of ſuch Practiſes, then of true Belief in God, and they more prone in diſtreſſe to flie unto Sorceries or Magick Charms, then with true Faith and Firm Conſtancy to expect The Deliverance of the Lord by ſuch means as the Faithful Iſraelites did. Dion Xiphil. l. 71. 2 Kings 3. So when the Chriſtian Legion had, by their Prayers, relieved Antoninus's Army, readie to ſwound for Thirſt, with plentie of water, in as Miraculous Sort as Eliſhd did ſometime the Hoſt of Iſrael; the Heathens, acknowledging the Effect for Supernatural, aſcribed it to Arnuphis, the Egyptian Sorcerer, his acquaintance with Mercury, and other ſuppoſed Gods of the Air. In like ſort the modern Jew, acknowledging many Wonders wrought See Munſter on the Second Chapter of Math. Hebr. by our Saviour; takes it for a ſufficient Argument. That all of them were wrought by Magick Skill onely becauſe the Evangeliſt ſaith, He had been in Egypt; ſo is he b •• nded with wilful malice, that he cannot ſee how, by this Objection, he laies all the wonders which Moſes wrought, open to the like Exception of Atheiſts, Inſidels, and Heathen. For both Moſes, in whom he Truſts, and Abraham in whom he Glories, and all the Patriarches, from whom the Jews deſcended, had been in Egypt in ripe Age, where our Saviour came not but in his Infancie. As for his Miracles, the Teſtimonie of Moſes, and other Prophets, whoſe divine Authoritie is acknowledged by the Jew, ſhall evince them, wrought by The Einger of God. In the mean time the eſtate of the Jews ſince Their death, ſufficiently known to all the world, and foretold by Them, ſhall manifeſt againſt the Atheiſt, that They all wrote by The Spirit of God.

CAP. XXII.

That all the Heathens Objections againſt, or doubts concerning the Jews Estate, are prevented or reſolved by Jewiſh Writers.

1 OUt of that which hath been hitherto Premiſed, this Concluſion ſtands firm, ſupported both by forrain Writers obſervation, and theſe Jews own confeſſion, That They were a People Remarkable, for their unuſual Proſperitie and Calamity. I am fully perſaded it would have given full Satisfaction to any • ngenuous Roman or later Heathen, That This was a People Beloved of God, had they known as much as we do: that all they could Object in contempt of the Jews, or their Religion, had been (conceived before by the Aſlyrian and Babylonian; but Falſified in the Event) fully anſwered by Judaical Writers, and plainly foretold by their Prophets; leſt ſuch Events as occaſioned others to contemn them, might have proved Temptations to the Godly amongſt this people, as if they had been Forſaken of their God. The dayes had been, wherein the Babylonians had taken themſelves for men, and their Idols for gods, as good as Rome had any; and theſe Jews for as Baſe a People as the world yielded: They had gathered captivitie as the ſand, mocked the Kings, and Hab. 1. 1 • . made a ſ • orn of the Princes, deriding every ſtrong Hold: and hence (as the Prophet foreſaw) they were as ready as the Romans to take courage in tranſgreſſing and doing wickedly▪ imputing this their power unto their God. But the Prophet is not herewith diſmayed, nor tempted to think his Gods power was leſſe then theirs; albeit, to ſhew himſelf a true Patriot of Iſrael, he complains of their Intolerable Preſumption, which in due time he well foreſees ſhould be abated. Art not thou of old, my Lord my God, mine Holy One? We ſhall not die: O Lord, thou haſt ordained them for Judgement, and O God thou hast eſtabliſhed them for correction. Thou art of pure eyes, and canſt not behold wickedneſſ: wherefore doeſt thou look upon The Tranſgreſſours, and holdeſt thy tongue when the wicked devoureth the man that is more righteous then He? and makeſt men as the • iſhes of the ſea, and as the creeping things, that have no Ruler over them? They take up all with the Angle, they catch it in their Net, and gather it in their Yarn, whereof they rejoyce and are glad. Therefore they ſacrifice unto their Net, and burn incenſe unto their Yarn, becauſe by them their portion is Fat, and their meat plenteous. Shall they therefore ſtretch out their Net, and not ſpare continually to ſlay the Nations? No: he knew their time was limited, and other Nations, as Jeremiah ſaith, When his Time was come, were to ſerve themſelves of Him; though God at that time had expoſed the Princes of Judah to his violence, for their Violent Oppreſſion of their Brethren, as Habakkuk expreſſely notes in the beginning of his fore-mentioned Prophecie. Theſe Jews, before the Event did prove the contrarie, were as incredulous they ſhould be brought into Captivitie by the Babylonian, or ſuch fooliſh Idolaters, as the Romans were of their great proſperitie under David or Solomon. And for to beat down this proud Humour in them, the Prophet Ezekiel foretels, That for their Extream Crueltie the Lord would puniſh them by the Moſt wicked of the Heathen: Make a chain: for the Land is full of the judgement Ezech. 7. 23. of Bloud, and the City is full of Cruelty. Wherefore I will bring the Moſt Wicked of the Heathen. and they ſhall poſſeſſe their houſes: I will alſo make the Pompe of the Mighty to ceaſe, and their Holy Places ſhall be deſiled. When Deſcruction commeth, they ſhall ſeek peace, and ſhall not have it: Calamity ſhall come upon Calamity, and Rumor ſhall be upon Rumor: then ſhall they ſeek a Viſion of the Prophet, but the Law ſhall periſh from the Prieſt, and Counſel from the Ancient. And leſt any ſhould marvail, why God would ſo uſe his Choſen People; he gives the reaſon in the words immediately following, Becauſe he was a God of Juſtice. The King ſhall mourn, and the Princes ſhall be clothed with deſolation, and the hands of the people in the land ſhall be troubled: I will do unto them according to their ways, and according to their judgments will I judge them, and they ſhall know, That I am The Lord.

2 More particularly both Tullies Objection, concerning their Overthrow and Conqueſt, is directly anſwered; Strabo and Seneca's doubt, concerning their thriving in Captivitie, fully reſolved; and Tacitus falſe Imputations of their increaſe, ſufficiently cleared by the Pſalmiſt: They were ſtained with their own works, and went a whoring with their own inventions: therefore was the Pſal. 106. 39. wrath of the Lord kindled againſt his people, and he abhorred his own inheritance, and he gave them into the hand of the Heathen: and they that hated them were Lords over them. Their enemies alſo oppreſſed them, and they were humbled under their hand. Many a time did he deliver them, but they provoked him by their counſels, therefore they were brought down by their iniquities. Had Tully read thus much, he might have been fully ſatisfied, that it was not love or hate of his Immortal gods, which made the Romans Conquerors, the Jews Captives: But it was their Love to Sin, onely Hateful to their God, which brought them in ſubjection unto the Romans; and made Caeſar, whom Tully and other Romans hated, Lord over them, as they had been over the Jews. And if Strabo, Seneca, Tacitus, or others, that either envied or marvelled at theſe Jews proſperity, had read what follows in the ſame Pſalm, they had reſted better ſatisfied with the reaſon that the Pſalmiſt there gives, then with ſuch as Blundering Politicians gueſſe at: For although they had been brought down by their iniquity, yet their God, who had given them into their Enemies Hand, ſaw when Pſal. 106. 44, 45, 46. they were in Affliction, and heard their Crie. And he remembred his Covenant towards them, and repented according to the multitude of his Mercies, and gave them Favour in the ſight of all them that led them away Captives. The Pſalmiſt had better underſtanding of Gods dealing with theſe People, then Tully and Strabo had; and in Confidence of Gods Mercies, which they had often taſted, he concludes with this Prayer: Save us, O Lord, our God, and gather us 〈◊〉 among the 〈◊〉 th •… we may praiſ •… by Holy Name, and glory in thy 〈◊〉 Though this Godly P • almiſt ſaw this People in greater diſtreſſe then they 〈1 paragraph〉 . were in Tull •… time, yet he attributes not their Captivity and oppre •… 〈◊〉 any want of Good-will in their God towards them, but unto the • r 〈◊〉 toward him: for if they had been thankful unto Him, the 〈◊〉〈◊〉 light on them ſhould have been ſpent upon their Enemies. But as an 〈◊〉 Pſal •… 〈◊〉 in the per •• n of his God▪ • ſal. 81. 11. 〈◊〉 people •… 〈◊〉 m • 〈◊〉 and Iſrael woul •… have none of Me. So 〈◊〉 them •… of th •• r 〈◊〉 , and they 〈◊〉 walked in their own Coun •… my People would 〈◊〉 •… kened unto Me, and Iſrael had walked in my •… I would 〈◊〉 h •… bled their Enemies, and turned my hand againſt •… A •… : The 〈◊〉 of the Lord ſhould have been Subject to th •… 〈◊〉 their 〈◊〉 ſ •• uld have • n • ured for ever. I would h • ve ſed Them (ſaith the Lord with th •… wheat, and with the honey out of the rock would I h •… 〈◊〉〈◊〉 .

3 This one place to omit many other, abundantly proves the 〈◊〉〈1 paragraph〉 Aſſert on, That • f this People had continued in well doine, all the Natio •… continually 〈◊〉〈◊〉〈◊〉 at Th •• r • xtraordinary Proſperity. 〈◊〉〈◊〉 Chriſt • an may as well doubt, as the • eathen wonder, Why Iſrael 〈◊〉 in my 〈◊〉 ▪ as the Author of the hundred and ſixt Pſalm co •… of, was not d •… oved at once, as other great and mighty Nations had 〈◊〉 . 〈◊〉 the more abundant Favours their Fore-fathers had ſound, and 〈◊〉 greate • Gods •… eſſings (laid up for their Po •… ) were, the 〈◊〉〈◊〉 was their Ingratitude in rebelling▪ their Rebellion it ſelf ſo much 〈◊〉 wilfully •… nous; and alwa • es the more wilful or •… ainous any Sin 〈◊〉 more grievous certa • n, and more ſpeedy puniſhment it deſerves. How 〈◊〉 that Moſ • 〈◊〉 and Holy One. which ſo often proteſteth •… e reſ •… eth no 〈◊〉 Perſon▪ 〈◊〉 this moſt Ungrateful, Stubborn, and R ••• llious People, 〈◊〉 g •• then any other?

4 The full and neceſſary Conſequence of theſe Collections is Thus 〈◊〉 and no more: The • inal • xtirp • tion of theſe • ews had been accomplaſhed 〈◊〉〈◊〉〈◊〉 before it came to p •… , had the Lord been onely Juſt, or reſ •… their deſerts, 〈◊〉 hom he ſo often preſerved, when juſtly he might have •… th •… . But if we look farther into the wa • es of Gods Providence. 〈◊〉〈◊〉〈◊〉 and reaſon of deſtroying others, and preſerving them, will appear one 〈◊〉 •… . For that ſuddain Execution of his Juſtice upon others, which did 〈◊〉 much advance his Glory, equally practiſed upon them had as greatly 〈◊〉〈◊〉 an oug •• the Nations. This cauſe of their long preſervation the Lord himſelf aſ •… gns Deut. 32. 26. I have ſaid I would ſ • atter th • m abr •… d. 〈◊〉〈◊〉〈◊〉 their Remembrance to ceaſe from amongst men; ſave that I 〈◊〉〈◊〉〈◊〉 of the • nemy, leſ • their Adverſaries ſhould wax proud, and 〈◊〉〈◊〉〈◊〉 • ur 〈◊〉 hand▪ and not The Lord, hath done all this. Again, a 〈◊〉 •… moſt Juſt, ſo was he moſt kind and Merciful towards all▪ 〈◊〉 excepted) even towards the Gentiles, in theſe Jews; for by their 〈◊〉 deliverance and reſtauration the other might have learned, That their 〈◊〉 •… of • od▪ and Lord of lo • ds, moſt worthy to be Honoured of all the world, as he himſelf addeth in the fore-cited place: For the Lord ſhall 〈◊〉〈1 paragraph〉〈◊〉 people and •• pent toward, his ſervants, when he ſeeth that their 〈◊〉 •… and none •… Hold, nor le • t abroad: when men ſhall ſay▪ 〈◊〉 her • are 〈◊〉〈◊〉 , th • ir mighty God in wh • m they truſted which a • d eat the ſat of th •• r 〈◊〉〈◊〉 , and did drink the wine of their drink-offering? Let them ri •• up and 〈◊〉 you; let him be your refuge: Behold now, for I. I am He, and there is no gods with Me. Thus, ſince theſe Jews began firſt to be a Nation, as well the Wane as the Encreaſe of their▪eſtate; or (to uſe our Apoſtles words) as well their Diminution as Abundance might have yielded the docil and well diſpoſed, greater riches, then the Spoyls of their Cities and Countrey did the proud and Mighty amongſt the Gentiles. And albeit they oft times ſinned more grievouſly then others did yet were there alwayes left ſome Godly amongſt this People, which in their diſtreſſe knew themſelves and could teach others the right way to Repentance; of which the Heathen, one and other, were altogether Ignorant. And this was an eſpecial Cauſe, though ſubordinate to the former, of their long preſervation. For when they were not ſo extream bad. as to continue in former ſins, but unfainedly called upon the Lord in their diſtreſſe, He heard their prayers; and being once received to His, they found Favour at their Enemies hands. So Solomon had obſerved, When the wayes of a man pleaſe the Lord, he will make alſo his Enemies to be at peace with him. The truth whereof we have ſeen Prov. 16. 7. continually experienced in theſe Jews, before our Saviours time, though much degenerate from their • nceſtors But their poſterity, as much degenerate from them as they from the other, go as far beyond the middle ſort in puniſhment, as they came ſhort of their Firſt Fore-fathers in all Graces and Favours beſtowed upon them by their God. Though theſe (ſuch I mean as lived ſince our Saviours time) cry unto the Lord, yet doth he not hear them, although their diſtreſſes have been more, and more grievous many hundred years together, then their Fore-fathers▪ What is the reaſon? Becauſe they have turned their ears continually from hearing the Law, therefore their prayers are continually turned into Sin, Prov. 28. 9. Pſal. 109. 7.

5 Thus though the Alteration of the Jewiſh State be ſuch, as all the World might Wonder, and ſtand amazed at; ſuch as would make the wiſeſt Heathen Gidd • e, that ſhould ſeek to comp • ſſe the true Cauſes thereof by Politick Search; yet unto us Chriſtians, that have the Oracles of our God, their Eſtate cannot ſeem ſtrange; ſeeing nothing, good or b • d, that hath befallen this people, from their firſt Beginning to this preſent day but is Foretold in the Sacred Story, which hath continually proved it ſelf as Infallible a Prognoſtication for what is to come, as it is an Authentick Regiſter of all things paſt.

6 The particular Kalendars, wherein their Good or Diſmal Dayes are diſtinguiſhed, according to the diverſity of their wayes, we may find Levit. 26. After Moſes had propoſed Extraordinary Bleſſings if they would walk in the Laws which he had given them, he threatned them with Plagues and Calamities in their own Land; with Bodily ſickneſs, Incurſion of Enemies, Oppreſſions and ſpoyl of goods, ſtrange overthrows in Battel, and fearfulneſs of Heart, v. 16. And if theſe would not reclaim them, then he threatneth to puniſh them Seven Times more according to their Sins: as with Barrenneſs of Soyl, Prodigious Famin, and ſcarcity of Fruit, v. 18. And yet if they hold on ſtill to walk ſtubbornly againſt Him, He threatneth to multiply the former • lagues Seven Times; by ſending Wild Beaſts among them, which ſhould ſpoyl them, and deſtroy their cattel, and make them few in number, and your High-wayes ſhall be deſolate, v. 21. The like multiplying of his Plagues for the Increaſe of their Stubbornneſſe, he reiterates Twice again. Yet, if by thoſe you will not be Reformed, &c. He increaſeth all the Former Plagues Seven Times again, v. 23. and 28. The Firſt and Second degrees of the Plagues threatned, were in part fulfilled in the dayes of Gedeon, Samſon, Samuel, and Saul. The third likewiſe (by Wilde Beaſts) we ſee fulfilled in the dayes of Jehoram King of Iſrael, 2 King. 17. 25, 26. The fourth and fift likewiſe we ſee in part fulfilled in their Captivity, in the dayes of Manaſſeh, Jehoiachim, and Zede • iah; and in the time Ptolomey the Firſt, under Antiochus Fpiphanes. Both their own and other Stories, give us full Experiments of this Prophecie. As their ſtubbornneſſe did Increaſe, ſo Gods plagues here threatned did wax more Grievous: theſe later Calamities being, at the leaſt, Seven Times greater (both for Extent and Durance) then the former Perſecutions, which they ſuffered by the Philiſtines, Moabites, Aramites, and Ammonite • • ut The laſt Plague, which containeth all the reſt more then Seven Times was not accompliſhed till after our Saviours Death: after which time, all the reſt (in part fulfilled before) are more then Seven Times multiplied upon them. In their former Overthrows or Captivities, they ſuffered the violence of War, and oftentimes felt the Extremity of Hoſtile laws: but after theſe Storms were paſt, ſo they would ſubmit themſelves unto their Conquerors, they uſually found (as was ſhewed before) more then ordinary Favour at their hands. But ſince our Saviours Death, the Memory of their former • lagu •• hath been but an Invitation of the like▪ or worſe; their continual bad uſage preſcribing the law fulneſſe of their abuſe. In the 28. of Deuteronomy, the Extraordinary Bleſſings, and Plagues which were to overtake this People, either in their Life or Death, are more exactly calculated. And albeit their I leſſings might have been more, and more Admirable, then the Curſes that have befallen them: yet Moſes ▪it ſeemes) foreſeeing, or fearing what would Be rather then hoping the Beſt that might Be, is almoſt Four times as long in Calculating their Plagues, as their Bleſſings. So have the Miſeries of theſe later Jews been Four times as long, as the proſperity of their worthy Anceſtours; if we would take an exact meaſure of the One, from the Sacred Hiſtories before the Babyloniſh Captivity, of he Later from Experience and Relation of Jewiſh or Heathen writers. And yet no Plague, either known by Experience, or related by any Writers, but is evidently foretold by Moſes. His particular Predictions ſhall be inſerted, as the Events ſhall give the Occaſion throughout th •• Diſcourſe. To begin with that moſt Horrible Plague, Deut. 28. 53, &c. An • thou ſhalt eat the fruit of thy Body, even the Fleſh of thy Sons an • thy Daughters, which the Lord thy God hath given thee, during the ſi • ge and ſtraitneſſe, wherein thy enemy ſhall incloſe thee. So that the Man that is tender and exceeding dainty among you, ſhall be grieved at his Brother, and at his Wife that •• eth in his Boſome, and at the r • mnart of his Children, which he hath yet lef • . For fear of giving unto any of them of theſ • ſh of his Children, whom he ſhalt eat, becauſe he hath nothing left him in that ſi • ge and ſtreightneſſe, wherein the enemy ſhall beſiege thee in all thy Cities. The tender and • ainty Woman among you, which never could venture to ſet the ſoal of her foot on the ground (for her ſoftneſſe and tenderneſſe) ſhall be grieved at her Husband that l • eth in her Boſom, and at her Son, and at her Daughter, and at her After-birth, that ſhall come out from between her feet; and at her Chil • ren which ſhe ſhall bear. For when all things lack ſhe ſhall cat them ſecretly, during the ſiege and ſtreightneſſe, wherein th •• enemy ſhall • eſiege thee in thy Cities. This It was •… man of 〈◊〉 , w • o in the •… Son, 2 King. •… manner, •… . Prophecie we ſee fulfilled, to an Hairs-Breadth, in Veſpaſians time.

CAP. XXIII.

The Fulfilling of Moſes and others Prophecies, touching the Deſolation of Jewry, and Deſtruction of Jeruſalem: and the Signs of the Time, witneſſing Gods Wonderful Hand therein.

1 SEeing that part of Tacitus is loſt, whence we might have known more, concerning their Calamitie, then we can find now in Heathen Writers, we muſt take the Concluſions, anſwerable to Moſes predictions, from Joſephus a Jew by Birth, no way partial for Chriſtians. And his Concluſions (to omit Moſes's Authority or other Inducements) can not ſeem Improbable, from ſuch Premiſſes, as the Roman writers have confirmed; though little intending ſuch Inferences, as we now make from them. Do thoſe calamities of the Jews, related by Joſephus and Euſebius, ſeem ſtrange? They juſtly may, if we conſider This People as Natural or Ordinary men, not as Patterns of GODS Extraordinary Judgements. Strange might their Judgements ſeem, and incredible to the Romans or Worldly-wiſe, unleſſe other circumſtances of that Time, witneſſed by the Romans themſelves, were as rare. But if, By the Romans Opinion, every Unuſual Effect in Nature did Portend ſome ſuch ſtrange Event in Human Affairs: why ſhould not the Wiſeſt of them in that Age, expect ſome Extraordinarie or Miraculous Matters of Veſpaſians time? yet, (excepting what he did to thoſe ſtubborn Jews) his other Acts were but Ordinarie, and required no Pompous or Magnificent Prologues: whereas many Signs, either foreſhewing his Exaltation to the Empire, or confirming his Right unto it, or Authority in Managing it, were ſuch as no Heathen, I think, hath ever heard of before, but moſt Conſonant unto Gods wonted Signs in Iſrael whileſt their Kings did proſper. Seeing the Wiſdom of the Wiſe, and Underſtanding of the Prudent amongſt this People, had been long hid, as the Lord had threatned by his Prophet Eſay Chapt. 29. and they themſelves had complained, We ſee not our tokens, we have not one Prophet more: Whence was it that Joſephus the Jew ſhould become a prophet for Veſpaſians good, who had already brought much, likely to bring more Harm upon his Country and Him, now Captived, and Impriſoned by Him? So Et unus ex Nobilibus Captivis Joſephus, cum cōjiceretur in vincula, conſtantiſſimè aſſeve • avi • fore, ut ab eodem brevi ſolveretur, ve •… ja • n imperatore. Sueton. in Veſp. It is not pr • obable that either Suetonius, Taci • us, or Dion ſhould take this teſtimony from Joſephus (though he relate it, Book 3. Chapt. 14. of the Jewiſh Wars) but from the Romans that were ear-witneſſes of it. It is leſſe probable again that Joſephus ſhould learn this from any prophecies concerning Christ, for he knew Veſpaſian was no Jew: rather God made him as a mouth to theſe other dumb ſigns which Roman writers relate, by his appointment foreſhewing Veſpaſians Exaltation; as Dion notes: For ſpeeking of other ſigns he ſaith: Sed haec quidem omnia egebant interpretatione. At Joſephus, natione Judaus ante ab eo cap • us conſtrict uſque vinculis ridens ait; Nunc quidem me vincies, poſt annum autem ſolves, quum fueris Imperator factus. Igitur Veſpaſianus ut alii quidam, ad principatum natus erat. Dion. hiſt. Rom. lib. 66. S • etonius and Tacitus (no Factious Friends for Jews or Chriſtians) tell us, Joſephus did Solace himſelf at his Commitment, with This; That Veſpaſian the Emperour ſhould ſhortly releaſe him. Though Veſpaſian at that time was far enough from ſuch Hopes, in the Judgement of the Roman State, which had appointed him General in the Jewiſh wars, becauſe Suetonius in Veſpaſiano. His mean Birth, and obſcure Family, did miniſter leaſt Suſpition of affecting the Splendour and Dignity of the Roman Empire, if He ſhould prove Conquerour. Did the reſt of his unruly Country-men, conceit any ſuch matter of Veſpaſian, as Joſephus did? Then had they not continued ſtubborn as they did. But although Iſrael knew him not, and his people had no underſtanding, yet the dumb Pra • dente eo quondam, Canis Extratius triclinio manum humanam intulit. Coenante rurſus, Bos arator decuſſo jugo, tric •… i •… upit, ac fugatis miniſtris, quaſi defeſſus, procidit ad ipſos accumbens pedes cervicem que ſubmiſit. Apud Jud •… Carmeli Dei Oraculum conſulentem, ita confir • avere Sortes, ut quicquid cogitaret animo volveret que quantumlibet magnum, id e •• e proventurum pollicerentur. Suet. in Veſp. Dion Caſſius Reports that of the Ox and Dogge, and other perticulars beſides. Lib. 66. initio. Ox knew him to be his Owner, and appointed Lord of the Farth, and in Sign of his Submiſſion to him, having •• ſt off his yoak, r •• ſuriouſly into the Room where he ſate at ſupper; where affrighting his Attendants from him, he ſtreight proſtrates himſelf before his Feet (as if he had been weary) offering his neck to His Clemen • y. Oracles had ceaſed in Jewry (at leaſt from ſpeaking any good unto the Jew •… yet the Oracles of Carmel aſſure Veſpaſian of good Succeſſe in all that he ſhould ſet • is hand unto.

2 As theſe, and many other Preſignifications were more then Natural, ſo the means of his Advancement (if we reſpect onely the purpoſe of men) were meerly Caſual: nor is it poſſible for the Atheiſt to imagin their Concurren • e contrived by Policy.

3 But herein we may clearly ſee Gods Covenant of exalting this People, and humbling their foes, quite Inverted. All the Plagues threatned to ſuch as bare ill will to Sion, light on her Friends and Inhabitants, All the • leſ • ing • promiſed to ſuch as prayed for Jeruſalems Peace, are heaped upon them that work her Ruine. More particularly do they veriſie that Prophe •• e of M •… , ••• t. 28. 4 • . The ſtranger that is amongst you ſhall climb up on high, and t ••• ſhalt come down beneath alow. For theſe Children of the Kingdom, taking Violent but falſe hold upon Gods trueſt Promiſes, do, by their unſeaſonable deſire of exalting themſelves above the Nations, hoiſe Him up to higheſt Dignity, that was ordained to pluck them down from their ſeat, and bring them below all other people. The manner of it was thus.

•… Opinio • •… Prae •… o, Legatum inſuper Sy •… ae Conſularem ſuppetias ſer • ntem rapta Aquil • • ugaveru •• . A • •… , • um ex •… auxiliari, & non in •• renuo duce, • ui tamen tuto tanta res committ •… , 〈◊〉 •… us eſt, ut iuduſtriae expertae, ne • metuendus ullo modo ob Humilitatem Generis ac N •… 〈◊〉〈◊〉〈◊〉 . 4 There was a conſtant Opinion through the Eaſt, that Jewry about this time ſhould bring forth the Monarch of the World. In Confidence of which Prophecie, the Jews (as the Roman Writers obſerve) did Rebel. Veſp •… : (otherwiſe likely to have lived in Danger, and died in Obſcurity and diſgrace whereunto Nero had deſigned him) appointed, for reaſons afore alledged, to Manage theſe Wars, gets Renown for his good Service, among the Roman • ▪ Good w •… of the Eaſtern nations, and upon Nero's death and Civil Broiles thence enſuing, partly by promiſe of aſſiſtance from the Parthian, partly by other unexpected Occurrents, had the Empire thruſt upon him, otherwiſe N •• tam • n qu • dquam 〈◊〉 • entav • t, prom •… is atque etiam inſtantibus ſuis, quàm ſolicitatus quo •… & ig •… & a •… • ort •• to • avo • e. Suet. ibid. backward of himſelf to entertain Hopes, ſuggeſted to him from Heaven by many wonderful Signs and tokens.

Yet after all this, being made Emperour on a ſuddain, before he could bethink himſelf what belonged to ſo High a Place, he wanted ( 〈◊〉 as the Hiſtorian 〈1 paragraph〉 . notes) Authority and Majeſty to countenance his proceedings: and theſe again are conf •• med unto him, at his firſt entrance into the Empire, by means more Miraculous then the former. Since Rome began was it not heard, that, any Roman had opened the eyes of the Blind; unleſſe this man had been from God▪ he • ould have done nothing. Why then do the Heathen rage, and the people •… in thing, againſt God, and his Annointed, The Chriſt, as if He had not Healed him which was born Blind, with Spittle? when as Veſpaſian, •… perour, d • d • ure one deſperately blind, by ſpitting upon his eyes▪ or whence came that vertue into this new Emperours feet, that he ſhould • eal a lame and withered thigh, by treading upon it? Both theſe effects were well known unto the moſt judicious Roman Writers of thoſe times, ſo conſtantly avouched by them, as can leave no place for ſu • pition in Ages following Ae •• imari à medicis jubet Veſpaſianus an talis • acitas ac debilitas ope humana ſuperabiles ••• ent. M •• d • ci variè d •… Huic non ex •• am vim l •… is & •• dit • ram ſi p •… r obſ • antia: illi elapſos in 〈◊〉 a •••• s, ſi ſalu • ris vis ad • ibeatur, poſ • e •… grari▪ • d • ortaſſe cordi D • is, & divino miniſterio princip • •… : deni que p •… r • medi • gloriam p • n • s Caſar • m; •… i Iudibrium pe • es miſeros fore. Igitur Veſpaſ •• nus • uncta fort • n • ſuae 〈◊〉 ••• us, n • c quidqu • m •… incredibile, •… to ip • e v •… , e •… cta quae a •… dine, juſſa ex • quitur. Statim converſa ad uſum manus, ac c • coreluxit dies. U •… que qui interſuere nunc qu • que memorant, poſ • qu • m nullum mendacio pretium. •… us hiſtor. lib. 4. Suetonius hath the ſame ſtory with the ſame circumſtances. .

5 What ſhall we Chriſtians ſay to theſe things? Onely this; In both theſe Cures there was the Finger of God▪ pointing out Veſpaſian to the world, as Seeing they had rejected the true Son and Heir of David, the Lord raiſed up Veſpaſian (as it were an adopted Son and lively pattern of old David both in Meanneſſe of Birth, Manner of Exaltation and Humility) to rule them with an iron rod, and ſeed them with the Sword. Suetonius Character of his pa •• en • e and diſpoſition, hath a perfect reliſh of David • Spirit. Mediocritatem priſtinam né que d •… lavit unquam, ac frequenter etiam prae ſe tulit. Quin & conantes quoſdam originem Flavii generis ad Conditores Reatinos Comit •• que Herculis cujus monumentum exſtat via Salaria referre, irriſit ultro. Ad • ó que nihil ornamento • um extrinſecus cupidè appetivit, ut triumphi die ſatiga • us tarditate & taedio pompae non reticuerit: me • ito ſe plecti, qui triump •… quaſi aut debitum majoribus ſuis, aut ſperatum unquam ſibi, tam ineptè ſenex concu▪ piſſet. Sueton, in Veſpaſian▪ Chriſts Right Hand appointed for ſome Extraordinary and Peculiar Service, even to in •… the Plagues foretold by him, upon theſe Jews, which had reviled, traduced, and crucified the Lord of Glory for the like, and infinite other far greater Miracles wrought amongſt them. Theſe ſtrange Calamities, had they fallen in Nero's, or other like Emperours time, might have been attributed to their Cruel diſpoſition: but that Veſpaſian for his natural Néque caede cujuſquam unquam laetatus, juſtis ſuppliciis • llac • ymavit etiam & ingemuit. Idem. Ibid. Inclination another Moſes, ſcarce provocable to revenge Practize of Treaſon againſt his Perſon in private men, ſhould work that ſtrange deſolation upon a whole Land, hath this ſignification, that he was Gods Inſtrument onely in this Buſineſſe; what he did, he did impelled by Him, not of his own Motion or Inclination. And becauſe he had Convenit inter omnes tam certum e • m de ſuâ ſuorum que genitura ſemper fuiſſe: ut poſt a • liduas in ſe conjurationes auſus ſit a •… are Senatui, aut Filios ſibi ſucceſſuros, aut Neminem. Dicitur etiam vidiſſe quondam p • r quietem, ſtateram in media parte ve •• ibuli Palatinae domus poſitam examine aquo: cum in alte • â pa • te Claudius & Nero •• arent, in alterâ ipſe ac filii. Nec res fefellit: quando totidem annis, pari que temporis ſpatio utri que imperave • unt. Sueton. in Veſpaſ. diligently executed that which was right in Gods eyes, and had done unto theſe Jews, according to all things that were in Gods Heart, he had (by what Revelation God beſt knoweth) Jehu's Bleſſing Sealed unto him, That his Son ſhould ſit upon his Throne: ſo confident was he in this perſwaſion, as after the diſcovery of many, to ſcorn all Conſpiracies, though daily intended againſt •… ; avouching ſtill, either his Sons, or None, muſt ſucceed him in the Empire, as both of them did. Though the later (much degenerate from ſo worthy a Father, moſt diſlike unto his noble brother) was moſt unworthy, and uncapable of ſo High a Place, but onely from his Fathers deſerts, which GOD had ordained, ſhould be rewarded with this Honour. Had either of his Sons rendred according to the reward beſtowed upon them, more Scepters had ſprung from the Flavian Stock: But as it Grew • pace, ſo did it quickly Fade; Titus, the faireſt Branch to all mens ſeeming, being plucked off, to his great Hearts grief, in the Bloſſom, for what Secret sin, GOD knoweth beſt, This One was grievous enough, to have deſerved a more grievous death, that apprehending his Fates approach, he durſt ſo Conſidently look Heaven in the Face, and Expoſtulate his untimely death as unjuſt, ſeeing he never had offended the Sacred Powers thereof but Onely Once. The Signs of thoſe Times were Extraordinary, could the Romans have rightly obſerved them: But theſe Great Conquerours were taken with their Captives • rrour in not diſcerning, or miſ-applying them. As the Spring Sun, which naturally reviveth all other living Creatures, often times prepareth ſuch Human bodies as are fulleſt of Life and Bloud, but moſt neglective of the opportunity of taking Phyſick, or uſing diet convenient for that ſeaſon, to hot and deſperate diſeaſes, never perceived in their Summers growth, until they be ripe of death in the Autumn: ſo albeit the Sun of Righteouſneſſe, whoſe coming into the world, was to give life unto it, did firſt ariſe in Jewry; yet by her childrens Confidence in their wonted Temper, ſo whole and ſound unto their ſeeming, that of all other people, they onely needed no Phyſitian, the very Beames of ſaving Health did ſecretly diſpoſe their evil diſpoſed hearts to violent death, which burſt out in the later end or Autumn of that Age, wherein he appeared. For that Generation with whom our Saviour Chriſt Jeſus converſed on earth, was not fully paſt, until this People began to ſwell with inſolent and proud hopes of Soveraignty over others, and by their untimely provocation of the Romans, bring ſuddain Deſtruction upon themſelves; as ſtout and full Bodies, by violent and unſeaſonable Exerciſes, are ſooneſt brought down from the height of their ſtrength, unto the grave. The Romans again, ſeeing theſe Jews defeated, and themſelves poſſeſſed of their hopes, (Veſpaſian being called to the Empire during theſe wars, which Titus his ſon did gloriouſly finiſh, to the utter ruine of that Nation) think ſure their Gods had been more potent then the GOD of the Jews; and apply the Prophecie, meant of Chriſt, unto Veſpaſian, as if He had been That Monarch of Suetonius in Veſpaſ. & Tacitus, Hiſt. l. 5. Vid. annot. ex Tacito infrà paragr. 8. & ex Sucton. ſuprà 4. the World, which, according to the common received Opinion throughout the Eaſt, was at this time to ariſe in Jewry. So doth the God of this World ſtill blind the eyes of the worldly-wiſe with Fair Shews or earthly ſhadows of Heavenly Things, that they cannot, or care not to look into the Body or Subſtance of Divine Myſteries, for whoſe repreſentation onely thoſe are given; otherwiſe uncapable of any cauſe either in Nature, Reaſon, or Policy. Veſpaſian the Emperour (indeed) was the Second Type or ſhadow of the Meſſiah, That great Monarch and Prince of Peace, whoſe endleſſe Kingdom ſhall put down all Wars for ever. For ſeeing by the Fall of theſe Jews, as Saint Paul ſaith, Salvation is come unto the Gentiles, it pleaſed the Wiſdom of our GOD, to have their Deſtruction Solemnized with the ſelf-ſame Signs, that His birth had been, which brought forth Life unto the World.

For immediately after their Fatal Overthrow by Titus; Janus had his Temple ſhut, and Peace a Temple erected by Veſpaſian. Thus Divine Suggeſtions Effect no more in moſt mens thoughts, then diurnal Intention of mind doth in hard Students broken ſleeps; which uſually ſet the Soul a working, ſeldom finding any diſtinct Repreſentation of what ſhe ſeeks, though contenting her ſelf oft-times for that Seaſon with ſome pleaſant Phantaſm, as much different from the true nature of that ſhe hunts after, as the clouds, which Ixion imbraced, were from Juno. Veſpaſians Secret Inſtinct in this devotion did aim no doubt (as it was directed by all Signs of the Time) at the true Prince of Peace, but was choaked and ſtifled in the Iſſue or Paſſage, and his intent blinded in the Apprehenſion, by the palpable and groſſe conceipts of Romiſh Idolatry, wherein he had been nuzled; as mens In-bred deſire of true Happineſſe is uſually taken up and blind-folded by ſuch pleaſant ſenſible Objects, as they moſt accuſtom themſelves unto. And yet, God knows, whether this vertuous Emperours laſt Hopes were inwardly rooted in Pride and Preſumption of heart; or rightly conceived there, were onely brought forth amiſſe. As, if a man ſhould firſt apprehend the ſtate of Bleſſedneſſe or Regeneration in a dream, the Repreſentation of it would be groſſe, though the Apprehenſion ſound. Quite contrary to his Sons diſpoſition, when he himſelf apprehends death coming upon him, (which the Phyſitians and Aſtronomers could not perſwade him to beware of) he ſolaced himſelf with this ſaying; Now ſhall I be a God: his inward Hopes of a Celeſtial ſtate after this Dion. • iph. l. 〈◊〉 . life might (for ought that any man knows) be true and ſound, and the repreſentation onely tainted with the Romans groſſe Conceipt.

6 But whatever became of Him in that other World; His Entrance into this, His Continuance herein, and Departure hence, were in all the worlds ſight of unuſual and Extraordinary Obſervation. The diſpoſition of the Times, by the moſt irreligious amongſt the Romans, were referred to Fates or divine Powers, who had not graced the Birth, Life, and Death, or long flouriſhing Raign of Auguſtus with half ſo many Tokens of their Preſence on Earth, or Providence over Humane Affairs. What Effect, or iſſue, can the Roman aſſign anſwerable unto them? Rome could not invite the nations to come and ſee, whether any proſperity were like hers, for hers had been far greater and of longer continuance, then now under Veſpaſian; who was ſuddenly called away by a Dion. ex Xiphil. lib. 66 Comet from Heaven, and Auguſtus his Sepulchre opening of its own accord to welcome him to his grave. Whereat then did all theſe Signs point? They ſhould have been as a New Star to lead the wiſe men of the Weſt unto Hieruſalem now crying out of the duſt unto the careleſs Roman; Have ye no regard all ye that paſſe by? Behold and ſee if there be any ſorrow Lamen. 1. 12. like unto my ſorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. It was not Titus and Veſpaſian that had afflicted her, they were but His Deputies, that was Lord of Sion, who had Decreed what they Effected. His de cauſis uté • que Imperatoris Nomen obtinuit, neuter tamen Judaicus cognominatꝰ eſt, licer alia multa, ut par erat tam magnâ parta victoria, atque imprimis arcus Triumphales eis decreti ſunt. Dion. li. 66. For this cauſe did neither the Father nor the Son take the name of Judaicus, albeit the Difficulty of the War, begun by the Father, and the Famouſneſſe of the Victory atchieved by the Son (according to the cuſtom of the Romans obſerved by them in their Triumphs and other Solemnities) did ſolicit them hereunto. For what victory gotten by any Roman was like unto this either for the multitude of the Slain, or the Captives? Nothing in this kind could ſeem ſtrange unto the Politician, if it had proceeded from Tacitus pen. But Satan, it ſeems, by Gods permiſſion, hath called in that part of Tacitus as a Book too dangerous for his Scholars to read; leſt, giving Credence unto it, they might Believe him leſſe, and Chriſtians more, in any other points; and yet praiſed be the Name of Our Gracious God, who envies no man the truth, and hath left us abundant Records of this Story, all anſwerable to his Sacred Word, and Prophecies of old concerning Hieruſalem. From that part of Tacitus, which is left, we may gather, how conſonant his Concluſions would have been unto that Faithful, and moſt Ingenious Hiſtorian Joſephus, with whom he Jumps in theſe particulars; That this people were of Bodies So are they not now. Healthful and able, their City Fons perennis aquae, cavati ſub terra montes, & piſcinae ſervandis imbribus: praeviderant conditores ex diverſitate morum, crebra bella; inde cuncta, quamvis adverſus longū obſidium: & à Pompeio expugnatis, 〈◊〉 ae que uſus plerá que monſtravere. At que per avaritiam Claudianorum temporum, empto jure muniendi, ſtruxere mu 〈◊〉 in pace tonquam ad bellum: magna colluvie, & caeterarum in bium clade aucti. Tacit. Hist. lib. 5 The writers of Sacred 〈◊〉 corrplain of defect of water in Hiernſalem. ſince that time. Vid. Strab. lib. 16. Eſt locus ſaxoſus aquis ipſe quidem abundates. This barrenneſſe was onely about Hieruſalem; for Tacitus acknowledgeth the fertility of Judaea. exceeding ſtrong, every way well provided againſt long ſiege. Which Aſſertion would have miniſtred Suſpition to ſuch as meaſure all Stories by rules of Policy, unleſſe ſome Roman writer had avouched it, ſeeing Pompey had razed the City-wals, and Soſius had taken it by force in Auguſtus time; ſince continuing in Subiection unto the Romans until the laſt and Fatal Rebellion. But Tacitus tels us, that theſe Jews made their benefit of Claudius his covetouſneſſe, and purchaſed licence to fortiſie the City in time of peace againſt war: during which it grew more populous then before, by the reliques of other ruinated Cities reſorting unto it. And albeit he differ from Joſephus in the number of the beſieged; yet he acknowledgeth Six Hundred Thouſand of all ſorts; the Women as reſolute as the Men; Armour and munition enough for as many as could; and yet more in this People that durſt uſe and manage them, then could be expected in ſuch a number. Their Seditious, and Factious, their ſtubborn and deſperate mindes againſt God and man, and their own ſouls, neglective of fearful Signs from Heaven, and other prodigious Tokens foretelling their Deſolation, are Pathetically deſcribed by the ſame Writer. The preparations likewiſe on Titus his part we may gather from him, to be as great as any Roman ever uſed. His army, at the firſt approach to the City, thought ſcorn to expect the help of Famine to make the Beſieged yield; and yet after one or two Aſſaults made to little purpoſe, enforced to deſiſt, until all the Engines of Batterie, either of Ancient or Modern Invention, were ready. And all theſe circumſtances, we have fully ſet down in this fragment of Tacitus which is left.

7 Were that Regiſter of Hieruſalems Tragical Funerals (to uſe his words) now extant as entire, as he intended it, what other Concluſion from the former Premiſſes could we expect, then ſuch Wo and Miſeries as Moſes and Jeremy had foretold, and others have related to us? Joſephus (as if Jeremiahs ſpirit had directed his pen) ſaith, their Miſery did far ſurpaſſe all Plagues inflicted upon any Nation, either by God or Man. The multitude of Jew • dead in the Wars, was equal to the number of living men in Iſrael under King David, when Jacobs poſterity flouriſhed moſt, beſides Fifty Thouſand taken Captives. The Joſephus ſaies, that, the High Prieſt (requested by 〈◊〉 , in Nero's time) Nubred the people in Jeruſalem, at Eaſter, and (reckoning but Ten to a Lamb) ſound, 2700000 perſons purified and Sound. Wel then, might the number of Capi • es be 〈◊〉 and deſtr •• ed in the S •• ge 〈◊〉 as beſaies. number (albeit he maketh it eleven hundred Thouſand) cannot ſeem ſtrange, if we conſider the Confluence of this people from all Nations almoſt under Heaven unto Hieruſalem at their Paſſeover. Dion telleth us, that beſides the natural inhabitants of Jewry, ſtrangers, not onely of Jewiſh Progeny, but ſuch as obſerved their Rites and Cuſtomes, did flock to the Cities defence, both from thoſe parts of the Roman Empire, through which they were ſcattered, and from the Countries beyond Euphrates not Subject to the Romans: Conſonant herein, to Joſephus, Book 〈◊〉 . ch. 1 • . of the Jewiſh Wars. where he telleth us that the greateſt part of the ſlain, were ſtrangers, but moſt of Jewiſh Progeny. The whole Nation (to uſe his words) was ſhut up by Fates, as in a Priſon; or to ſpeak more ſignificantly; Foyled by the Romans in the Field: they were driven into the City as into a Slaughter-Houſe. And here the Pſalmiſts curſe beginneth to ſeize upon the Nation, that which ſhould have been for their Good, proves the occaſion of their Fall: the Effect of Gods bleſſing upon Abraham proves a Plague to his Seed: the huge number, wherewith God had multiplied them, which had late made them ſwell with hopes of Victory in the Open field, brings grievous Famin ſuddenly upon them once incloſed in the City: and Famin no ſooner got within the Wals, but lets in her Fellowmeſſengers of Gods Wrath; firſt breeding the Peſtilence by the Carkaſes of the famiſhed, then diſpoſing the Bodies of the living to receive this and ſuch other loathſome infectious diſeaſes, as hunger and the huge Multitude of the beſieged in ſuch a ſtreit place would quickly breed; and yet they ſo deſperately ſet to increaſe theſe Miſeries, as even in their greateſt penury to receive Fugitives from Titus Camp. For, as Dion ſtorieth, divers of his Souldiers ſled to the beſieged, being partly wearied of the difficult Siege, partly animated thereto, by a Rumour bruted throughout the Roman Army, that this City could not be taken.

8 Thus, All Occaſions conſpire to work them wo whom God will plague. The general perſwaſion of the Eaſt, that Jewry, about this time, ſhould bring forth the Monarch of the world, miniſters matter for their Falſe-Prophets to work upon: and from their truſt in their Prophets, it was, that neither the preſent Adverſity which they felt, nor Prodigious Signs from heaven could diſſwade or terrifie the Seditious from their enterpriſe unhappily undertaken. God (no doubt) had ſo diſpoſed, that the Roman Souldiers ſhould deſpair of Victory, to give Countenance to theſe falſe Prophets, and make theſe Caſt-a-wayes, who ſtill delighted moſt in Lies, more confident in the wayes of death. Though the Signs, recorded by Tacitus concurring with Joſephus in relatiō of thoſe horrible ſigns, addeth: Pauci in metum trahebant: pluribus perſuaſio inerat, antiquis Sacerdotum literis contimeri, eo ipſo tempore fore, ut valeſceret Oriens, profecti que Judaea rerum potirentur, quae ambages Veſpaſianum ac Titum praedixerant. Sed vulgus more humanae cupidinis, Sibi tantam fatorū magnitudinē interpretati, ne adverſis quidē ad vera mutabantur. Tacit. Hist. lib. 5. Unto all the former miſchiefs theſe did accrew: Praelia, dolus, incendia inter ipſos, & magna vis ſrumenti ambuſta. Tacit. Hiſt. lib. 5. Tacitus (and Joſephus in his 7th Book 12. Chapt. of the Jewiſh Wars) might ſeem Fearful, yet their Interpretation was Ambiguous: they might as wel menace Their Enemies Harm, as Their Deſtruction; howſoever to regard them much might argue Heatheniſh Superſtition; and In-diſcreet avoidance of Superſtition, makes Hypocritical Profeſſors of true Religion prepoſterouſly ſtubborn in Imitation of true Confidence. They could pretend the Prophets admonition: Learn not the ways of the Heathen, and be not afraid of the ſigns of Heaven, though the Heathen be afraid of ſuch. For the cuſtoms of the people are vain, Jer. 10. 2. and hence aſſume his Reſolution to themſelves, Paveant Illi, ne autem paveas Tu; Let the Idolatrous Heathen tremble and quake, but why ſhould Iſrael be afraid of theſe Apparitions of their God? Or if a man would have meaſured all by Politick Obſervations, it was more likely the Romans ſhould have for ſaken the Siege, then the beſieged have fallen into their hands. But God was againſt Them, and They could not be for Themſelves. For, as Cum que vicina quaedam aedificia ſuccendiſſent, velut hac quó que via Romanos, etiamſi maxime circulo illo potirentur, ab ulteriori progreſsu rejecturi: ſimul & ipſum deſtruxere murum, & inviti munitionem, qua templum includebatur, exuſſerunt. Ita Romanis aditus ad Templum patefactus ſuit. Dion. Lib. 66. Dion notes, (which I think Ioſephus omitteth) they themſelves, by making way for their more commodious defence, did (againſt their will) demoliſh the chief Muniment of the Temple; at which breach the Romans entred, but net without ſome Stay, Amated only with Reverence of The Place. Nor did the Succeſſe anſwer their Reſolution in the Aſſault (albeit they were far more in number then the defendants) until Titus commanded part of the Temple to be ſet on fire: But then, as the ſame Author witneſſeth, Some offered their bodies for ſheaths unto the Romans ſwords; Some killed their Fellows, requited inſtantly with like kindneſſe from them again; Some leapt into the fire; All accounted it their Happineſs to periſh with the Temple. Dion. l. 66.

9 The Lord had often profeſſed his diſlike unto their Solemn Feaſts, and his loathing of their Sacrifices; both fully manifeſted in this their laſt Calamitie. Such as the Stench of their Dead was now to their polluted ſenſes, Such had the Abomination of their ſweeteſt Incenſe long been to His Holineſs, now to be purged with the Prieſts own Bloud, ſacrificed in the flames and ruins of the Temple: the City, as oft before, was now taken upon the Sabbath day. Other particular Miſeries, deſcribed by Ioſephus and Euſebius, I leave for this time to the Readers private Meditations: deſirous onely in theſe Generalities, to juſtifie theirs or other Eccleſiaſtical Writers reports, againſt all Suſpitions caſt upon them by Atheiſts or Infidels, from the Teſtimony of ſuch as Infidelity it ſelf cannot ſuſpect for partial. Both ſorts afford us Evident Documents of the divine Truth of Scripture; and might afford us more then we are aware off, were we better acquainted with the Ancient manner of interpreting Scriptures amongſt the Jews, in our Saviours and his Apoſtles time: of which hereafter If now upon Occaſions of theſe relations concerning Ieruſalems laſt Day, and the Signs of the Times enſuing, I interpret One or Two places otherwiſe, then ſuch as are moſt followed in our times do, the Chriſtian Reader, I hope, will grant me Pardon, upon promiſe of ſuch Satisfaction as ſhall befit one Ingenuous Chriſtian to expect of another, to be made; when I ſhall come to explicate the divers kinds of Prophecies amongſt Gods People, with the right manner of their Interpretations.

CAP. XXIV.

The Fulfilling of our Saviours Prophecy, Mat. 24. with others, concerning the Times enſuing Jeruſalems, Deſtruction.

1 REading Joſephus, I cannot but acknowledge Hieremiahs Lamentation, as well for a Prophecy of theſe late times under Veſpaſian, and Titus, as an Hiſtory or Elegie of the miſeries that had befallen Jeruſalem by Nebuchadnezzar. The Lord, I know, had then done that which he purpoſed: but now more properly hath fulfilled his word that he had determined of old time; he hath Lament. 2. 17, &c. thrown down and not ſpared, he hath cauſed thine enemies to rejoyce over thee, and ſet up the Horn of thine Adverſaries. Ariſe, cry in the night, in the beginning of the watches: pour out thine heart like water before the face of the Lord, lift up thine hand towards him for the life of thy young children, that famiſh for hunger in all the corners of the ſtreets. Theſe words perhaps were meant, in divers meaſures, of both Calamities; but the Complaint following, of the later only under Titus: Behold, O Lord, and conſider to whom thou haſt done thus. Shall the women eat their fruit, & children of a ſpan long: ſhall the Prieſt and the Prophet be ſlain in the Sanctuary of the Lord? the young and the old lie on the ground. My Virgins, and my Young-men are fallen by the ſword: thou haſt ſlain them in the Day of Thy Wrath: thou haſt killed and not ſpared. Thou haſt called as in a Solemn Day my Terrors round about; ſo that in the day of the Lords wrath none eſcaped or remained. Thoſe that I have nouriſhed and brought up hath mine Enemy conſumed.

2 Many particulars, here ſet down by Ieremy, are not ſo much as once intimated by the Sacred Story, which deſcribes the Siege by Nebuchadnezzar. But no calamity either intimated by any Hiſtorical Relations of thoſe times, or prefigured in Ieremies complaint, but in this later Siege by Titus, is moſt exactly fulfilled: as if the Lord had but ſown the ſeeds of deſtruction & deſolation by Nebuchadnezzar; which now being come to their ful growth & ripeneſs, this People muſt reap according to the ful meaſure of their Iniquity. They are as dry Stubble, & the Romans as a conſuming Fire. Nebuchadnezzars Hoſt perhaps ſlew ſome, but had no occaſion to make a General Maſſacre in the Temple, deſtitute of Defendants ere it was taken, the King and his greateſt Cōmanders being firſt fled into the Wilderneſs; nor was it deſtroyed until the heat of war was paſt, and moſt of the People lead into Captivity. But whileſt in this later deſtruction by Titus, it fel by the furious Heat & Brunt of War, the number of ſuch, as were either willing or forced to end their days with it, was of all ſorts exceeding Great: and which was moſt Miſerable, many who had taken Joſeph de Bell. Jud. l. 7. c. 10, 11. their Farewel of Life, & had bid Death Welcome, revived again to renew their more then deadly Sorrows, & to reiterate their bitter Complaints, which This Lamentable Accident could only teach them to Act aright, and utter with ſuch Tragical and Hideous Accent, as was befitting a Calamity ſo Strange & Fearful as never had been known before. Even ſuch as Famin had cauſed to faint, having their Vocal Judgements clung together, and their Eyes more then half cloſed up with death, upon ſight, or noiſe of the Temples crackling in its laſt and Fatal Fire, rowſed up their ſpirits and reſumed their wonted ſtrength, to proclaim unto all Neighbour-Regions in ſhril and lowdeſt Out-cries; That there was Never Any Sorrow like unto this Sorrow wherewith the Lord had afflicted them in the Day of his Fierce Wrath, and yet they blow the fire which it had kindled, ventilating and inlarging the devouring flame (whoſe extinction the abundance of their Bloud did otherwiſe ſeem to threaten) by violent Breathing out their laſt Breath into it. The gaſtly Confuſion of this Fearful Spectacle and hideous noiſe are ſo lively expreſſed by Joſephus, and others, that they may well ſerve the Chriſtian Reader, as a map of Helliſh miſery. I onely proſecute the fulfilling of Jeremies Prophecy; in particulars related by Joſeph. lib. 7. c. 8. De Bello Judaic. Joſephus: as of The Womans Fating Her Child, a Thing So the Circumſtances of his relation plainly ſhew. It was worſe then That, 2 King. 6. never heard of in that or any Nation before: of the Prieſts Slaughter both in the Temple, and after the deſtruction of it. For Titus, otherwiſe inclined to Mercy, ſeeing it conſumed by Fire, which he ſought by all means to ſave, commanded ſuch of the Prieſts, as had eſcaped the flame, in a By-room adjoyning, to be Executed, telling them, It was fit they ſhould periſh with the Temple, for whoſe ſake, might it have ſtood, he willingly would have ſaved their lives. Again, the Maſſacre of the promiſcuous multitude of women and children, unfit for War, are particularly deſcribed with all the circumſtances by Joſephus, Book 7. Chapt. 11. of the Jewiſh Wars. Of ſix thouſand perſwaded by a Falſe Prophet to repair unto the Temple, there to expect Signs from God of their deliverance, not one Man, Woman, or Child eſcaped.

3 Thus Moſes fore-ſhews the grievous Plagues, which hung over this Nations head, but then a-far Off: Jeremy after points out the Very Place where they ſhall fall; our Saviour Chriſt onely knew the diſtinct Period of Time, wherein Both the former Prophecies ſhould be accompliſhed. I will Mat. 24. Luke 21. not trouble the Reader with Reherſal of particular Calamities fore-told by Him; their obſervation is already made unto his hand by Euſebius, and will apply themſelves, being compared with Joſephus; ſo perhaps will not ſome places of Scripture following, though as much concerning the ſame times. For the better underſtanding of which we muſt call to mind, what was obſerved before; That Hieruſalem was the Lords own Seat, and the Jews a People ſet apart by Him, and diſtinguiſhed of purpoſe from others, to Exemplifie his Mercy and Juſtice in their Proſperity and Diſtreſſe. Conſequent hereunto his pleaſure was, that in the deſolation of Jewry, and deſtruction of the Temple, other Nations ſhould be put in mind of their mortality, and not think in their hearts that theſe were Greater Sinners then any other Nation; but rather that he who plagued them was Lord of the whole Earth, as well as Jewry; that the like and more Fearful Judgements did hang over their heads, unleſſe they would learn by the known Calamities of this People, to avoid them. So ſaith the Lord to All the Earth without Exception: For Lo I begin to Jer. 25. 29. plague the City where my name is called upon, and ſhould you go free? ye ſhall not go quit: for I will call for a ſword upon all the inhabitants of the earth, ſaith the Lord of Hoſts. Therefore Prophecy thou againſt them, all theſe words, and ſay unto them; The Lord ſhall roar from above, and thruſt out his voice from His Holy Habitation: he ſhall roar upon his habitation, and crie aloud, as they that preſſe the grapes, againſt all the inhabitants of the earth. The ſound ſhall come to the ends of the earth: for the Lord hath a controverſie with the Nations, and will enter into judgement with All Fleſh, and he will give them, that are wicked, to the ſword. And thus ſaith the Lord God of Hoſts; Behold a plague ſhall go forth from Nation to Nation, and a great whirl-wind ſhall be raiſed from the coaſts of the earth, and the ſlain of the Lord ſhall be at that day, from one end of the earth even unto the other end of the earth; they ſhall not be mourned, neither gathered nor buried, but ſhall be as the dung upon the ground. Howl ye ſheep-herds and cry, and wallow your ſelves in aſhes, ye principal of the flock: for your dayes of ſlaughter are accompliſhed, and of your diſperſion, and ye ſhall fall like Precious Veſſels. And the flight ſhall fail from the ſheep-herds, and the eſcaping from the Principal of the flock. Thus when the City and Temple was firſt deſtroyed by Nebuchadnezzar, all the Nations round about them were enforced to taſte of the ſame Cup. Babylon her ſelf that begun the Carouſe, which ſhe meant not to Pledge; hoping to make her ſelf Sport to ſee others drunk with the Bloud of their ſlain, was compelled at length to drink ſo deep of the dregs, till (as the Prophet ſpeaketh) all her ſtrong-men did fall, and her Princes ſlept their Everlaſting Sleep. This Prophecy notwithſtanding concerns the Second Deſtruction of Hieruſalem, as literally as the former: and ſundry plagues here mentioned, for ought that can be gathered from any Hiſtory Sacred or Profane, were not in any degree verified of the Nations, in the dayes of Nebuchadnezzar, or his Son. But ſcarce any Nation was free from ſuch calamities as are here deſcribed in the time of Titus and his Succeſſors; as ſhall be declared anon. Rome her ſelf, which had rejoyced at Judahs miſery, and triumphed in Iſraels wo, troden Hieruſalem under her feet, and given her duſt and aſhes for a covering to her Nakedneſſe, was ſhortly after Pinched at the Heart with like Sorrows; how ſoever her outward Robes of Majeſty did cover her ſecret Wounds from their eyes that lived after, or beheld her eſtate onely a-far off, not acquainted with her inward Gripes or ſmothered Out-cries. All is not Sound within, that is Fair without, nor they furtheſt from Danger who feel leaſt pain for the Preſent: ſuch as ſince have lived ſecureſt, neither regardful of Hieruſalems miſery, nor the calamities of other Nations that enſued them, altogether unacquainted with any like ſorrows of their own times, ſhall have their deepeſt ſhare in the Horrors of that Dreadful Day, whereof theſe were but Shadows and Maps, to repreſent unto us in ſome proportion the Inconceiveable Affrightments that ſhall then appear. But as no man knows of that Day and Hour, ſo neither did the Prophets themſelves diſtinctly conceive the manner of it: They did ſee it onely in theſe Adumbrations, which in proceſſe of time grew ſtill more lively. The ſecond deſtruction of Hieruſalem, and the Signs following it, exceeds the former in the diſtinct prefiguration of the later day, as much as a Map of a particular Country taken at large, doth the repreſentation of the ſame in a general Map of the whole Earth, of like quantity. And as Maps have a diſtinct quantity of their own, eaſie to be known by ſenſe, but which no man meaſures ſo much for it ſelf, as for to know the Capacity of the Country which it repreſents: ſo have moſt Prophecie▪ of the old Teſtament a diſtinct, Peculiar, Natural, or Literal ſenſe Verified in the time of the Law, which is not ſo much to be reſpected as the Myſteries of the Goſpel, or matters of the world to come prefigured by theſe Events paſt: the moſt ſecret of which Myſteries, after ſome one or few Circumſtances be revealed, may be diſtinctly known. For the proportion of one Circumſtance or Event with another, is all one in the later, and in the former; ſo that by the diſtinct knowledge of the former, we may diſcern the later, after it be Parallel'd in any one part: as by the meaſure of a Map, we find out the quantity of the ground repreſented. For this reaſon hath our Saviour Chriſt pictured us out The Laſt Day by the calamities of Hieruſalem onely. For, (under correction) I ſhould think, that no one part of his Prophecy, Mat. 24. from the 15. to the 36. Verſe, but is literally meant, and hath been verified of Hieruſalems Fatal Day, and the times enſuing. For ſo our Saviour concludes; Verily I ſay unto you, this generation ſhall not paſs, till All theſe things be done. All what? All he had ſpoken of before. What, did the Sign of the Son of m • n appear? did he ſend his Angels with a great ſound of a trumpet, to gather the Elect from the four winds? No. Chriſt is not yet come: the Elect are not thus gathered. Yet upon Hieruſalems deſtruction they had the Watch-word given: the nations had then a glimpſe of his Laſt Coming in Glory: Then it Sounded the firſt time unto judgement; and the Sun and Moon were ſeen in Tragical Attire, that the whole world might take notice of ſuch a Woful Tragedy towards, as we expect: wherein the whole Frame of Nature, even the earth it ſelf, this Stage of Mortality, ſhall be Actors; and all Mankind were Then ſet to Learn their Parts. Our Saviours coming with power and great glory mentioned in the ninth Verſe, muſt be underſtood in ſuch a ſenſe, as he is ſaid to have Come in his Kingdom, or with Power, at his Transfiguration. And that firſt Verſe of the ninth of Mark will beſt interpret the place above cited, Mat. 24. 34. Sundry learned Interpreters, I know, expound both places otherwiſe. Some interpret theſe words, Of the Goſpels promulgation, which is called the Power of God: but it is uſual in Prophecies, to attribute that unto the Type or Pledge which is proper to the Substance. And CHRIST'S Transfiguration was both a lively Type and a pledge of his future appearance in Power and great Glory. But, to omit the former for this preſent, the continuation of our Saviours ſpeech doth enforce this my Interpretation of Saint Matthew. For having ſpoken of the calamities that were ſhortly to fall out in Judah and Hieruſalem, (as all agree) in the former verſes, he addeth, Verſs. 29. And immediately after the tribulations of thoſe dayes, ſhall the Sun be darkned, and the Moon ſhall not give her light, and the Stars ſhall fall from heaven, and the powers of heaven ſhall be ſhaken. And then ſhall appear the ſign of the Son of man in heaven; and then ſhall all the kindreds of the earth mourn; and they ſhall ſee the Son of man come in the clouds of heaven, with power and great glory: and he ſhall ſend his Angels with a great ſound of a trumpet, and they ſhall gather together his Elect from the four Windes, and from the one end of heaven to the other. Now learn A Parable of the Fig-tree; when her bough is yet tender, and it bringeth forth leaves, ye know that Summer is near: ſo likewiſe when ye ſee all theſe things, know that the Kingdom of God is near, even at the doors. Verily I ſay unto you, This Generation ſhall not paſſe, till all theſe things be done. Some refer theſe words [immediately after] to the troubles of the Church; as if their meaning were this: And immediately after God hath made an end of the troubles of his Church, theſe Signs ſhall follow. But who knows when that ſhall be? whereas our Saviours words muſt be referred to thoſe dayes whereof he had ſpoken, which were compriſed within determinate and ſet Bounds, and would ſhortly manifeſt themſelves; ſo as all men might be certain when to expect thoſe Signs, which he promiſed to all the world for the confirmation of His Doctrine and their Faith. The full and natural meaning of the place is, as if he had ſaid,: When you have ſeen Hieruſalems Fatal Day, then look for ſuch Signs in the Sun and Moon as I have told, for the one doth Prognoſticate the others Approach, as certainly, as the Budding of the Fig-tree doth Summer. The like connexion of theſe fearful Signs with Hieruſalems deſolation we have in Saint Luke, chapt. 21. 25, Having ſpoken before onely of the tribulation of Hieruſalem, he continueth his ſpeech: Then there ſhall be ſigns in the Sun, and in the Moon, and in the Stars, and upon the earth, trouble amongst the Nations with perplexity, the Sea and the Waters ſhall roar, and mens hearts ſhall fail them for fear, and for looking after thoſe things which ſhall come on the world. For the Powers of Heaven ſhall be ſhaken; and then ſhall they ſee the Son of man come in a cloud with power and great glory. And when theſe things begin to come to paſſe, then look up and lift up your Heads, for your Redemption draweth near. And he ſpake to them a Parable; Behold the Fig-tree and all trees, when they now ſhoot forth, ye ſeeing them, know of your own ſelves that Summer is then near: ſo likewiſe ye, when ye ſee theſe things come to paſſe, know ye that the Kingdom of God is near. Verily I ſay unto you; this generation ſhall not paſſe, till All Theſe Things be done. As we are bound by Chriſtian Faith to Believe that this Prophecy is not yet, but ſhall be Fully accompliſhed at the laſt Day: ſo in truth I ſhould ſuſpect my Heart of Infidelity, if I did not acknowledge it truly verified (in ſuch a ſenſe as I have intimated) immediately after the deſtruction of Hieruſalem. The former Diſtinction of Our Saviours Coming in Power, or to preſent the terrors of the laſt Day, and His laſt coming unto Judgement Indeed, he himſelf hath intimated: for he gave his Diſciples infallible Signs, when they might certainly expect the former, verſe 33. Heaven and earth ſhall paſſe, &c. but of that day and hour (to wit of the laſt judgement) no man, no not the Angels of Heaven, but my father only knoweth, As if he had ſaid; This last day ſhall not come with ſuch Obſervation, as the former will: the Signs here deſcribed ſhall not Prognoſticate, but accompany it: In the Former, there were ſigns in the Sun and Moon; but in the Later both Sun and Moon ſhall ceaſe to • e: In the Former, the powers of Heaven were ſhaken, the Earth did tremble, and the Sea did roar; in the Later, The Heavens ſhall be gathered like a ſcroll, and paſſe with away a noiſe, the 2 Pet. 3. 12. elements ſhall melt with heat, and the earth with the works that are therein ſhall be burnt, Revel. 21. 1. the Sea ſhall be no more: the whole Frame of Nature ſhall be diſſolved on a ſuddain, and ſuch as until that time mind earthly matters, confining their thoughts within this Sphere of Mortality, ſhall be intrapped in the ruines, and preſt down to Hell with the weight of it; Onely ſuch as being In this world, are not Of it, but have their Converſation in Heaven, where their Redemer ſits at the right hand of GOD, ſhall eſcape theſe ſuddain and fearful dangers, as Birds that are without the Compaſſe of the Trap when it begins to fall; Seeing it will be too late for men to begin their Belief Then: too late to flie from death, when deſtruction hath ſurpriſed them; or to cry for Mercy firſt, when Gods Judgments begin to ſeize upon the World. The Atheiſt or careleſſe Worlding may gather both the Terrors and Calamity of that Day, from the often-mentioned lively repreſentation of it under Titus: for even in his time the Heavens and the Earth did threaten to paſſe away, that all the world might know Chriſts words ſhould not paſſe away. The fire of Gods wrath, which Moſes had foretold ſhould eat the Foundations of the Mountains in Jewry; and ſuch as Bell. Jud. 〈◊〉 7. c. 11. Joſephus tels us had been krndled in the Holy Mount, did devour the Foundations of the Mount Veſuvius It is worth the labour to Com pare the 〈◊〉 & 20. Epiſt. of Pliny 16. Book of Epiſtles with Dion; and conſider. in Campania. The Conſequences thereof with other Prodigious Concomitants, were ſo ſtrange and fearful, that if we compare the Ingenious Heathen Hiſtoriographers deſcription of them, with the fore-cited place of S. Luke, his Relation doth as fully anſwer our Saviours Prediction, as the Hiſtorical narrations of Events paſt, contained in Scripture, do the Prophecies that had gone of them before.

4 The ſuddain Earthquakes were ſo Grievous, that all the Valley was ſultering hot, and the tops of the Mountains ſunk down; under the ground were noiſes like Thunder, anſwered with like Bellowings above. The Sea roared, and the Heavens reſounded like noiſe; huge and great Craſhings were heard, as if the Mountains had fallen together: great ſtones leaped out of their places, as high as tops of Hils; and after them iſſued abundance of Fire and Smoke, in ſo much that it darkened the Air and obſcured the Sun, as if it had been Eclipſed, ſo that night was turned into day, and day into night. Many were perſwaded, that the Giants had raiſed ſome Civil Broyls amongſt themſelves, becauſe they did ſee their Shapes in the ſmoke, and heard a noiſe of Trumpets: others thought the World ſhould be reſolved into the old Chaos, or conſumed with Fire; ſome ran out of their Houſes into the Streets: others from the Streets or High-wayes into their Houſes; others from Sea to Land; ſome again from the Land to the Sea So Dion. 〈◊〉 . 66.

5 Theſe queſtionleſſe were The Signs of the Son of Man, that made all the Kindreds of the Earth thus Mourn. For the Calamity was Publick: the Abundance of Aſhes and Duſt was ſuch that it over-ſpread Egypt, Africk and Syria choaking not onely Men, but Beaſts and Birds, poyſoning Fiſhes, and ſpoyling the grounds where it came. The inhabitants of Rome (whither this infection came a few dayes after the fire kindled in Campania) thought that the Frame of the World had been out of joynt: that the Sun did fall down to the earth, and the earth aſcend up to heaven. And albeit the aſhes and duſt did not ſuch preſent harm there, as it had done every where elſe: yet it bred a moſt grievous Peſtilence breaking out not long after: and in the year following, whileſt Titus went to view the calamities of Campania, a great part of Rome was burnt by fire iſſuing out of the ground. Amongſt other harms, theſe following were moſt remarkable: It conſumed the Temple of Serapis, of Iſis, of Neptune, the Pantheon, the Diribitorium, the Temple of Jupiter Capitolinus, unto which the Jews were not long before enjoyned to pay that Tribute, which they formerly had done to the Temple of Hieruſalem. Thus though the Ark be taken, yet will it be the Downfal of Dagon their chief God that took it: and though Hieruſalem lay buried in her Ruines, for her Peoples grievous Sins; yet ſhall hers, as All Sacred Penſions Sacrilegiouſly employed, devour the Seats of their poſſeſſors. But what can we more ſay, then this noble Hiſtoriographer Dion. lib. 66. hath ſaid of this Event: Id malum Divinum potius quam Humanum fuit: this was a Calamity more then Humane, in which the Finger of God was Evidently ſeen. And as it was a Type of the laſt Day: ſo may it, and the like following, confirm the truth of Sodoms Deſtruction. Nor did God ſpeak onely once in this Language to the Roman: (to omit other wonderful works of God in theſe times, to be recounted in their proper place) The like fearful Earthquakes, with other Prodigious Concomitants, fell out in Trajans time at Antioch: But the harms not terminate within her Territories, or the Cities about her, herewith deſtroyed. For abundance of Souldiers and multitudes of other people did repair from all quarters to the Emperour Wintering there; ſome in Embaſſages, ſome for Suits, ſome upon other Buſineſſes, ſome to ſee Plays and Pageants. Whence the dammage as this Author ſaith, did redound to all that were Subject to the Roman Empire. This out of queſtion was the Lords doing, That all the world might Hear and Fear his Wondrous Works; and wondering enquire after the true Cauſes and meaning of them. Thus Antioch, as well as Edom and Babylon, is overtaken with the Pſalmiſts curſe, for Rejoycing in the Day of Jeruſalem. Beſides • he Maſſacres of the Jews there committed when Titus came unto that City; • he Inhabitants after their Inſinuating Gratulations, petitioned with all Humility See Joſ. lib. 7. de Bell. Jud. c. 21. or 24. and Policy, that the Reliques of this People (for whom there was no place left in their own land) might be Extirpate thence, compriſing the Chriſtians, no doubt, under this Name.

6 Many particulars, then known, are not regiſtred by ſuch Heathen writers •… s now are extant; & many Signs of thoſe Times not regarded by any Heathen: all which might witneſſe the Truth of our Saviours Predictions, and ex •… ound their meaning, were they as well known to us, as to the Faithful then •… ving; whoſe Meditations, it ſeems, were ſo wholly taken up with theſe Contemplations, that they had no leiſure to leave their Comments in writing •… o Poſterity. That dreadful Wo directed againſt the women of Hieruſalem, with child and giving ſuck, did take theſe Antiochians at the rebound. Women in ſuch caſes could not die, but a double death, and yet how many ſuch •… re ſlain none can tell. Of an infinite company of all ſorts, ſtarved by their •… ſe impriſonment in houſes, whoſe foundations were ſunk, the roof remaining, Onely one woman was found alive, which had ſuſtained her ſelf and her Dion. 1. 68. child by her milk; Another child found in the like concavity alive, ſucking his deceaſed mothers Duggs. In fine (ſaith the Author) there was no kind of violent Diſaſter, which did not at this time befal men. For the Earthquakes being cauſed by the Divine Power, mens Wits were not their own, nor knew they what Medicine to ſeek for theſe Miſs-haps. Such as were on the Houſetops had no Liſt to deſcend to fetch any thing out; ſuch as were in the Field, had no Mind to return back to fetch their clothes; Trajan himſelf was drawn out at a window by no Mortal Creature (as this writer thinks) ſo aſtoniſhed with this diſaſtrous Sight, that for many dayes after the Earthquake had ceaſed, he durſt not come into any Houſe. See Dion. l. 68.

7 Neither of theſe ſtrange Signs of the Son of Man fell out in any corner of the world, but the one in the Chief, the other in the Second City of the Empire, at that time the Emperours Court: ſo that the whole Worlds Repreſentative (as we may ſo ſpeak) was in Danger, and all men, at leaſt, men of all ſorts, at their Wits End; & by their terrors all mankind had publick warning to prepare themſelves againſt That terrible and dreadful Day: Theſe being ſuch Types of it, as the Firſt Deſtruction of the Holy City and Temple by Nebuchadnezzar, was of the Second by Titus; ſo as that which is truly ſaid of the one, may in an higher degree be truly avouched of the other.

8 Of theſe times again was that of the Prophet meant; I will pour out my ſpirit upon all fleſh, and your ſons and your daughters ſhall prophecy. And I will Joel 2. 28, 30, 31. Zach. 14. 7. ſhew wonders in the heavens and in the earth, Bloud and Fire, and Pillars of Smoak: the Sun ſhall be turned into darkneſs, and the Moon into Bloud, before the great and terrible Day of the Lord come. But whoſoever ſhall call on the name of the Lord ſhall be ſaved. If we rightly obſerve the Prophets Method in this place, it will both Juſtifie and Illuſtrate the former Interpretations of Jeremy, and our Saviours Prophecy. Firſt he ſpeaks (none can deny) of Chriſts coming in the Fleſh, and Effuſion of the Holy Ghoſt upon all people; I will pour out my Spirit upon all fleſh. By The Spirit, the Goſpel was to be communicated to all Nations: and thus (as the Evangeliſt witneſſeth) at the firſt deſcending of the Holy Ghoſt upon the Apoſtles, there were reſident at Hieruſalem Acts 2. 5. men that feared God of every Nation under heaven: and all theſe at their Baptiſm received the gift of the Holy Ghoſt, whereby they might manifeſt the Acts 2. 38. Power and Vertue of the Goſpel unto the Countries where they lived. If we compare the generality of Saint Lukes ſpeech in that fifth verſe, with our Saviours, Mat. 24. 14. And this Goſpel of the Kingdom ſhall be preached throughout the whole world, for a witneſſe unto all Nations, and then ſhall the End come: We cannot doubt but our Saviours prophecy was verified before the Deſtruction of Hieruſalem, which was the End he meant ſhould come. But why ſhould the Prophet Joel, immediately after his deſcription of the time of Grace, adde in the ſecond place; I will ſhew wonders in the Heavens, and in the Earth; bloud and fire, and pillars of ſmoak? Doth he call the people of God again unto Mount Sinai, to fire, blackneſs, darkneſs, and tempeſt, unto the ſound of Trumpets, the voice of words, which they that once had heard, ſhould not deſire to hear any more? No: but he would have the world underſtand, That after the Goſpel was once proclaimed throughout It, the Lord would ſhew himſelf as terrible a Judge to all ſuch as did not embrace the Glad Tidings thereof, as he had done before to the Iſraelites at the promulgation of the Law. Both that fearful ſight in Mount Sinai, and thoſe other Prodigious Appariti▪ in Italy and Syria, were Types and repreſentations of That Dreadful Day. The former was ſeen and teſtified by the Iſraelites onely, becauſe the Law was onely revealed to them: the horrors of the later are regiſtred by Heathen Writers, known and felt by the principal Nations of the World, and from them diffuſed to all others (as Earthquakes, which begin at the Centre, leave their Effects upon the whole Surface of the Earth) becauſe the Goſpel was at that time communicate to all the inhabited or frequented Parts of the World. Thoſe Prodigious Signs then, which the Prophet Joel deſcribes, and the Heathen witneſſe to have been ſo frequent among the Nations, preſently after Jeruſalems deſtruction, and the Extirpation of the Jews, were added as ſo many Seals, to aſſure the Truth of the Prophets and Goſpel; and to teſtifie both to Jew and Gentile, That if either the one did follow his Jewiſh Sacrifice, or the other his wonted Idolatrie, after the Truth of Gods new Covenant with Mankind was Sealed and proclaimed, There remained no more ſacri, fice for ſins, but a fearful looking for of judgement and violent fire: that there was no other name under Heaven able to ſave them from ſuch everlaſting Flames, as they now had ſeen ſome Flaſhes of, but only the Name of Jeſus, whom the Jew had crucified. So the Prophet Joel concludes, Whoſoever ſhall call on the Name of the Lord, that is, of Jeſus (for now all Iſrael might know for a ſurety, that God had made that Jeſus whom they had Crucified, both Lord and Chriſt) He ſhall be ſaved. The fruits of calling upon the name of the Lord, and that diſtinction betwixt the ſtate of the Elect and Reprobate, intimated by the Prophet in the laſt Verſe of that Chapter, ſhall be moſt fully manifeſted in the Day of Judgement: For ſuch as have watched and prayed continually, alwayes expecting their Maſters Coming, ſhall, upon the firſt apprehenſion of his approach, lift up their Heads, as knowing that their Redemption draweth neer. But for the Riotous or careleſſe liver, he ſhall not be able to ſtand before the Son of Man: inſtead of calling upon his Name, he ſhall cry unto the Hills, Cover me, and to the Mountains, Fall ye upon me. Yet was the ſame diſtinction, between the Reprobate and the Elect, truly notified by the confident Carriage of the Chriſtians in thoſe fearful times lately mentioned (which did ſo much affright the Heathen) as we may gather from Antoninus the Emperours Decree, inhibiting the Chriſtians perſecution by the Commons of Aſia. It ſeems the other had accuſed the Chriſtians as Hurtful Perſons and offenſive to the Gods; unto which the Emperour makes Reply in this manner: I know the Gods are careful to diſcloſe hurtful perſons; for they puniſh ſuch as will not worſhip Euſeb. l. 4. c. 13. them, more grievouſly then you do thoſe whom you bring in trouble, confirming that opinion which they conceive of you, to be wicked and ungodly Men—. It ſhall ſeem requiſite to admoniſh you of the Earthquakes, which have and do happen amongst us; that being therewith moved, ye may compare our eſtate with theirs: They have more Confidence to God-wards than You have. I will ſhut up this Diſcourſe for the preſent with that Saying of our Saviour; Remember Lots Wife: and His Exhortation, Take heed to your ſelves, leſt at anytime your Hearts be oppreſſed with S • rfetting and Drunkenneſſe, and Cares of this Life; and leſt that Day come on you Luke 21. 34. unawares: for as a ſnare ſhall it come on all them that dwell on the Face of the whole Earth. So did the former Calamities in Titus and Trajans time, which were as the Dayes of Noah; They ate, they drank, and roſe up to play: and when they ſaid, Pax & tutaomnia, ſuddain deſtruction came as an unexpected Actor upon the Stage. For as you heard before, one Cauſe of the great Concourſe unto Antioch at that direful Seaſon, was to ſee Playes and Prizes: and in the former under Titus, Duas integras urbes, Herculaneum & Pompeios, populo ſedente in Theatro, penitus obruit. Dion. l. 66. two whole Cities were overwhelmed with the Tempeſt of Gods Wrath, while the Citizens were ſitting in the Theatre. So muſt all ſuch Fruitleſſe Spectacles, or pleaſant (but unſeaſonable) Comedies, be concluded with their Spectators Tragedie in the Cataſtrophe of this great and ſpacious Amphitheatre.

All that follows, till you come at the 9th Paragraph, was, An APPENDIX, in the former Edition; yet ſet before the whole Book; and ſo muſt be accounted, and allowed for in the Reading.

ALbeit Lawful in every Age it hath been, to Vary (if without diſſenſion) from former Interpreters, in unfolding divine Myſteries, without Cenſure of Irregularity, ſo the Explication be Parallel to the Analogie of Faith: yet partly, to clear my ſelf from all Suſpicion of Affecting Novelties; partly, more fully to ſatisfie the ingenious and unpartial Reader, I have thought good to acquaint him with Some Obſervations, which have almoſt be •• othed my mind unto that expoſition, of our Saviours Words related by Saint Matthew and Saint Luke, which I here commend to his Chriſtian conſideration.

That happily will cauſe others to ſuſpend their Judgements, which for a long time did retard my Perſwaſion, and inhibit my Aſſent unto the Truth I here deliver. For albeit the Reaſons alledged ſeemed very probable, whileſt weighed apart, but far more pregnant from comparing the Concurrence of all Circumſtances, which led me to that opinion: yet on the other ſide ſtrange it ſeemed, that my beſt grounds being borrowed from the relation of Antiquity, no Ancient Writer, living ſhortly after thoſe times, ſhould have obſerved the like. But whilſt I conſidered again, how the Almighty, whether, in his juſt Judgement for the Sins of that preſent, or, in his Wiſdom and Mercy for the greater good of future Generations had deprived us of all their ſacred Meditations that lived about Titus's time, or immediately after: both Effects, as I conceived, might have One & the ſame juſt Cauſe, though ſecret and onely known to God, not fit for us to make any further Inquiry after, the •… might ſtir us up to true Admiration of his Wiſdome. And truly Admirable his Wiſdom ſeemed in this, that the Canon of the new Teſtament being finiſhed in the moſt known Tongue then extant in the World, (in which reſpect beſides others, The Goſpel of the Kingdom might be truly ſaid to be preached through The Whole, for a witneſſe to all Nations) he would have it Severed from all other Writings, as well by the Subſequent as Precedent Silence of Eccleſiaſtical Sacred Writers. He that would not have any Prophet in Iſrael after the Erection of the Second Temple, would not, for the ſame Cauſe onely known to Him, have any Writings of men, (otherwiſe moſt religious and devout) to be extant in the Age immediately following the Goſpels Promulgation, that it thus ſhining, like a Solid or compact glorious Star in the Tranſparent Sphere, Environed every where with Vacuity, might more clearly Manifeſt • t Self by its own Light to be Superceleſtial.

Neceſſary it was the Period of that Generation, wherein our Saviour lived and died, ſhould have the Divine Truth of his Goſpel confirmed unto them by Signs (as the Joel 2. 3 • . Prophet ſpeaks) In the heavens and in the earth, to increaſe their Care and diligence in commending it to Poſterity, who were to rely on it immediately, not on their Fore-fathers relation of Signs paſt. The like or more effectual, and as fully anſwerable to the Rules ſet down in it, they could not want, ſo long as they carried ſouls or minds careful to obſerve and practiſe what is preſcribed. And who knows whether the Lord had not appointed, that the ſerious conſideration of thoſe Prodigious Signs, which followed the publiſhing of the Goſpel, ſhould ſleep in all or moſt intermediate Ages, till theſe later dayes wherein we live, wherein ſuch Obſervations are more Seaſonable, We being the Men on whom the later Ends of the world are come. Happily had Eccleſiaſtick Writers Commented upon thoſe times, our curious Modern Wits, too much addicted unto Gentiliſm, would have given leſs Credence to the pregnant Teſtimonies of profane Authors, as ſuſpecting, leſt Chriſtians, (in whoſe Cuſtody their writings for many generations have been) had infected either the whole Diſcourſes or ſome peculiar Circumſtances pertinent to their purpoſes, or apt to countenance their Opinions, otherwiſe improbable in the worlds Judgement. But now, by how much the Silence of Eccleſiaſtick Authors in theſe narrations hath been greater, and the Teſtimonies of Heathen Writers more plentiful or pregnant, ſo much the more unexcuſable is the curious and unregenerate Artiſt, or incredulous Atheiſt. That moſt generations, ſince thoſe times whereof we treat, ſhould expect Signs in the Sun, & Moon, to come before the Day of Judgement, cannot ſeem either ſtrange in itſelf, or prejudicial to this Doctrine which we deliver, if we call to mind how men otherwiſe truly Religious have been uſually ignorant, or miſtaken in the meaning of divine Myſteries, until the time apointed for their Revelation, or until they unfold their Enigmatical Conſtruction by the approach or Real Exiſtence of the Events foretold. Thus, many well affected to our Saviour and his doctrine did expect Elias ſhould come before the Kingdom were reſtored to Iſrael, even whilſt they had John Baptiſt, (of whom that Prophecy was properly meant) amongſt them; Yea, after he had Sealed his Embaſſage with his Bloud. Even in the Apoſtles time, That our Saviour ſhould inſtantly come to give Final Judgement, was an Opinion (as it ſeems from S. Paul his Admonition to the Theſſalonians) generally received 2 Theſſ. 2. 1. amongſt Chriſtians: firſt occaſioned as is moſt probable, from miſconſtruction of our Saviours Propheſie, Verily I ſay unto you, This Generation ſhall not paſſtil all theſe things be done, and this Miſconſtruction cauſed from a Common Errour or Ignorance in not diſtinguiſhing betwixt the Typical and the Myſtical or Subſtantial Senſe of Propheſies; oft-times, both alike literally and neceſſarily imported in the ſelf-ſame words.

From this Errour of Chriſtians in miſapplying our Saviours words, unto the Subſtance, which, for that time, were onely applyable to the Type, was the like Tradition propagated to the Heathen of thoſe times: as may be gathered from Lucan, who lived when S. Paul flouriſhed, and died by the ſame Tyrants appointment. His deſcription of the laſt Day is but a Poetical Deſcant upon our Saviours words related by three of his Evangeliſts: The Sun ſhall wax dark, and the Moon ſhall not give her light, and the Stars of heaven ſhall fall, and the powers of heaven ſhall be ſhaken.

Lucan Lib. 1. —ſic, cum compage ſoluta, Secula tot Mundi Suprema co • gerit Hora, Antiquum repetens iterum Chaos, omnia miſtis Sidera ſideribus concurrent: Igneapontum Aſtrapetent: Tellus extendere Littoranolet, Excutiet que Fretum: Fratri contraria Phoebe Ibit, & obliquum bigas agitare per arbem Indignata, diem poſcet ſibi: tota que diſcors Machina divulſi turbabit Foedera Mundi. When the laſt hour hath ſumm'd up Time, and when This Frame reſolves into's Firſt Chaos; Then The Stars ſhall juſtle, Reel, Fall fowl, and drop Into the Sea. Churl • arth will grudge; and ſtop The waters Courſe. The Moon ſhall Counter-move The Sun: And claim to Rule the Day. Thus Love, (Love, that Aton'd each Atome with his Brother, Made Feuds (in League or Truce) to Kiſſe each other;) Love, Ligament of Th'univerſe, Turn'd Hate; All fals in pieces—. See you, Doomes-Dayes Fate!

The Romans might well have taken their Martyred Poet for a Prophet, at leaſt in this Prediction, when within few years after they did behold the Sun, and Moon, with all the Hoſt and powers of heaven, Tragically Acting what he had penn'd. A preamble to ſuch Effects they might have ſeen in that calamity at Ve • uvios. 〈◊〉 ▪ vibus 〈◊〉〈◊〉〈◊〉 quo propi • s accede ••• • al • d • or & den •• or • am p •… e •• , nigri que & a •… 〈◊〉 , & ••• cti ig • e lapides: • am vadum • ubitum, 〈◊〉〈◊〉 montis littora ob 〈◊〉 . P •… . lib. 6. •… The Romans conceit of that rueful Spectacle, whoſe Admiration had brought her great Philoſopher, ‖ Natures Curious Secretary, to his untimely Death in Dions words (Book 66.) was thus: Poſtremo tantus fuit cinis, ut inde pervenerit in Aſricam, Syriam, & Aegyptum, introierit que Romam, ejus • aerem compleverit, & ſolem obſcuraverit. Nec mediocris etiam Romae trepidatio complures ad dies accidit (or as ſome read) [id Romae accidit paucis poſt di • bus,] quum omnes ignorarent id quod ſactum erat in Campan a, nec quid eſſet, conjectura aſſequi poſſent. Ita que etiam ij putare coeperunt, omma ſurſum deorſum ferri, ſolem que in terram cadere, ac terram in coelum conſcendere. See the 5 paragraph of this Chapter, where this is Engliſh▪ ed. So well doth this Heathen expreſſe the Prophets Words: I will ſhew Wonders in the heavens, and in the earth, Bloud, and Fire, and Pillars of ſmoak. Joel 2. 30. But moſt admirable is the conſent between the ſame Prophet, and Pliny the younger, who was an eye-wineſſe of the firſt riſing of that ſmoak, portending ſuch diſmal times. That great and terrible Day of the Lord, before which (as the Prophet ſpeaks) the Sun was to be turned into darkneſs, and the Moon into Bloud, was not to be terminated unto one ſet, Natural, or Artificial day, but to be extended unto all the Prodigious Calamities, which after Jeruſalems deſtruction ſucceſſively enſued throughout the world, or (as another Jer. 25. 31. Prophet ſpeaks) unto the continuance of that great Controverſie which the Lord had with the Nations: before which, the Burning of Veſuvius was as a Beacon to give warning to all ſleſh. And the Ingenious Reader, will, I hope, be incited, by P •… ies expreſſing the beginning of that Prodigious Sight, to Admire the Hidden Myſteries, that are often enwrapt in the Enigmatical Propriety of Prophetical Words, rather then cenſure this Obſervation following for a Tale of Smoak or Critical Conjecture, fet beyond that Region wherein theſe Fiery Comets appeared. The word in the Original, rendred by Pillars, properly ſignifies a Palm-tree. From the Analogie betwixt Pillars, and whoſe long Trunk and broad Top, it comes to ſignifie a Pillar, or Supporter, Pliny the younger ſetting down the occaſion & manner of his Uncles It was • e that wi •• the Natural Hiſtory. death, reſembles the firſt Apparition of that Huge and ſtrange Cloud unto a P • aſter 〈◊〉 eſt al •… qua 〈◊〉〈◊〉〈◊〉〈◊〉 alut • d • e, & a medio 〈◊〉 • a, 〈◊〉〈◊〉 ▪ 〈◊〉 ve • tice Pl •… . 〈◊〉 . lib. •… . Pine-tree for to no other (as he ſaith) he could more fitly compare it, though, for this reaſon, it might altogether as 〈◊〉 have been compared to a 〈◊〉 the •… Pa • m 〈◊〉 , 〈◊〉 d •… 〈◊〉〈◊〉 . N • lla eſt •… — •… . 4. Palm-tree, had that Tree been as well known in Italy, as in the Region wherein the Prophet lived, that did foretell this ſtrange Apparition ſo long before. Plinies words are theſe, Mater mea melicat e • apparerenubem inuſitata & magnitudine & ſpecie. Surgit ille—. aſcendat locum, ex quo maxime Miraculum illud conſpici poterat. Nubes, incertum procul intuentibus ex quo monte (Veſuvium fuiſſe poſtea cognitum eſt) oriebatur: •• jus formam non alia magis arbor quàm Pinus expreſſerit. Nam longiſſimo velut trunco elata in altum quibuſdam ramis diffundebatur. Credo, quia recenti ſpiritu evect a, deinſeneſcente eo deſtituta, aut etiam pondereſuo victa, in latitudinem vaneſcebat, candida interdum, interdum Repreſenting Bloud and Fire as the Prophet had foretold. ſordida & maculoſa, prout terrant cineremuè ſuſtulerat. Magnum id, propriuſ que noſcendum ut Eruditiſſimo Viro viſum eſt. It was told Him That there Appeared a Cloud, for Bigneſſe and Shape never the like ſeen. Up the Gets—and goes to an Advantage whence he might the Better ſee that Strange Sight. A Cloud Roſe, (as yet the Beholders knew not from what Mountain, afterwards it was found to be Veſuvius) much Reſembling a Pine-tree, For it ſeemed to have as it were, a Long Trunk, and Boughs ſpreading out above—. Sometime it appeared White, other-while Duſkie and Dapled (or ſtained and ſpotted) according to the blended proportions of Earth and Aſhes. He thought it a ſtrange Sight indeed, and worthy his Adventuring nearer to View it, &c. That the Sun was turned into Darkneſſe, that with this Smoak was mixed Fire, may appear from the ſame Authors Words a little after: Jam dies alibi, illic nox omnibus noctibus nigrior, denſior que , quam tamen Faces Fiery Meteors. multae, varia que lumina ſolvebant. Plin. Ep. 1. 6. Ep. 16.

This, which occaſioned Wonderment to the Heathen, was (no doubt) a ſufficient Warning to all Godly Chriſtians, to betake themſelves to their Prayers: to expect the confirmation of their Faith by their mighty deliverance from thoſe dangers, wherein innumerable Heathens utterly periſhed, which made the hearts of all man-kind, (beſides) to fail. This corporal preſervation of the Elect from fear or danger, whileſt Caſt-awayes periſhed, and trouble raged among the Nations, was that Redemption which our Saviour ſpeaks of.

And when theſe things begin to come to paſſe, then look up, and lift Luke 21. 28. up your heads: for your Redemption draweth nigh. For this was a ſure Type or pledge of their and our Everlaſting Redemption. And before the burſting out of that Fire, and the erection of thoſe Pillars of Smoak before mentioned, God, as our Saviour foretold, had ſent his Angels to gather his Elect together, either to places free from thoſe general Calamities, or miraculouſly to preſerve them in the midſt of them. For to deny or ſuſpect the truth of Dions relations, I have no reaſon: and yet what other Cauſe to aſſign of thoſe Giants Apparitions in Veſuvius, and the Towns about it immediately before that danger, I know not, but only that which our Saviour had given.

And He ſhall ſend his Angels with a great ſound of a trumpet, and they ſhall gather together his Elect from the Four winds, and from the one end of the Heaven to Mat. 24. 31. the other.

Thus Dion; Ita verores acta: Viri multi & magniomnem naturam Humanam excedentes, quales exprimuntur Gigantes, partim in ipſomonte, partim in agro circumjacente, ac in oppidis interdiu noctu que terram obire, at que acra permeare viſebantur. Poſthaec conſecuta eſt maxima ſiccitas, ac repentè ita graves terrae motus facti, &c. L. 66.

The like Gathering of the Elect, Eccleſiaſtick Writers mention in the Siege of Jeruſalem and Jewiſh wars; the Godly ſit at eaſe and in peace, whilſt the Obſtinate and Seditious were overwhelm'd with Calamity upon Calamity. And yet all the Calamities which accompanied Jeruſalems Deſtruction, did in greater meaſure afflict the Heathens within few years after It was deſtroyed. Above other places, Gods plagues hanted the Roman Court, that all the world might take notice of our Saviours Prophecies. And the Romans, albeit they knew not who had given the Advice, reſolved yet to practiſe as our Saviour adviſed Let him (ſaith our Saviour) that is upon the houſe top not come down into the houſe, neither enter therein, to fetch any thing out of his houſe. And let him that is in the field, not turn back again unto the things which he left behind Mark 13. 15. 16. him, to take his clothes. So Pliny teſtifies, that, in the times above mention'd, albeit the Pumice ſtones did flie about mens ears in the open fields; yet they held it more ſafe during the Earthquake, to be abroad, then within doors, arming their heads with Pillows and Bolſters againſt the blows they expected. In commune conſultant, intratecta ſubſiſtant, an in aperto vagentur: nam •… bris vaſtiſ que tremoribus tecta nutabant, & quaſi emota ſedibus ſuis, nunc huc, nun • illuc a • ire, aut referri videbantur. Sub dio rurſus, quanquam levium exeſorum que pumicum caſus metuebatur: quod tamen malorum collatio elezit—. Cervicalia capitibus impoſita linteis conſtringunt. Id munimentum adverſus incidentia fuit. Plin. Ep. 〈◊〉 . 6. Ep. 16.

This was the beginning of that Great and terrible Day of the Lord, foretold by the Prophet, wherewith the world was for a long time ſhaken by Fits, as it were by a deadly Fever, as may appear from the like calamities in Trajans times, related by Dion. Our Saviour himſelf expounds the Prophets words not of One Day, but Dayes; for there ſhall be in Thoſe Dayes ſuch tribulation, as was not from the beginning of the Creation which God created, neither ſhall be. Mark 13. 19. So terrible were theſe dayes, that, as our Saviour in the next word addeth, except the Lord had made an end of them, they had quickly made an end of all man-kind. Even at that time the world by the Ordinary Courſe of Gods Juſtice ſhould have been deſtroyed, but He ſpared it at the inſtant prayers of his Choſen, as he would have ſaved Sodom after Judgement was gone out, had there been but a few ſuch Faithful men in it, as in the fore mentioned times the world had many. So merciful is our God, ſo loving unto all the works of his hands, that his Son cannot come to Judgement ſo long as he ſhall find faith upon the earth. Whoſoever, ſaith the Prophet, ſhall call upon the name of the Lord, ſhall be ſaved; yea, he ſhall ſave others, as our Bleſſed Saviour more fully foretels what the Prophet ſaw but in part: Except that The Lord had ſhortned thoſe dayes, no fleſh ſhould be ſaved: but for the Elects ſake which he hath choſen, Mark 13. 20. He hath ſhortned thoſe dayes. Other Propheſies there be of thoſe times, which ſeem to intimate a final deſtruction of all Fleſh without delay: and ſo, no doubt, the Prophets themſelves conceived of the world, as Jonah did of Nineve, which he looked ſhould inſtantly have periſhed upon the Expiration of the time he had foretold. Wrath they had ſeen go out from the Lord, of force enough to have diſſolved the Frame of Nature, but could not uſually foreſee either the Number of the Faithful, or the diſpoſitions of mens hearts upon their Summons: but This Great Prophet, who onely foreſaw all things, not onely foretels the Calamities or Judgements due unto the world, but withall foreſees the Number of the Elect, their inclination to hearty prayers and Repentance, by which he knew the fierce Wrath of God, whoſe repreſentation the Prophet ſaw, ſhould be diverted from the world; that his ſtroke ſhould be a little broken.

Vide C •… ▪ 〈◊〉 ad De •… num. Out of ſuch Fathers as lived in the Ages following, it is evident the Calamities of theſe times had been ſuch, as did threaten the worlds end; many reliques of that grievous diſeaſe, wherewith the world was ſick almoſt unto death, remained until Saint Cyprians time. But as Jeruſalems Plagues did Prognoſticate the Storms of Gods Wrath which were ſhortly after to be ſhowred upon the Nations; ſo theſe Caſt-away Jews prefigure the Heathniſh Temper: of whom that ſaying of our Saviour holds as true, They are like unto children ſitting in the market place, and crying one to another, and ſaying; Luke. 32. we have piped unto you, and ye have not danced: we have mourned unto you, and ye have not wept.

In our Saviours time, God invited them with Peace and Plenty, which they fooliſhly attribute to their gods, or their own Policy: after his Death he threatens them with the former Calamities, all which they Dixiſti per nos fieri, & quod nobis debeant imputari omnia iſta, quibus nunc mundus quatitur & urgetur; quod dii veſtrià nobis non colatur. Cyprian▪ ad Demet. falſely aſcribe, as the Superſtitious in like caſes uſually do, to the Alteration of Religion and the decay of Idolſhip.

Would God, the temper of this preſent Age were not much worſe then either the Jews or Gentiles was; not ſuch as did threaten the Final Deſtruction of the World, from which Faith hath utterly periſhed. But of this Argument, as far as befits Chriſtian Sobriety to enquire, by Gods Aſſiſtance, in its proper place. Thus much in this place I have added, to perſwade the Reader, that For ought any man knows, or for any precedent Sign can be expected, it may This Night ſound to Judgement: Watch we therefore, and pray continually, that we may be Counted Worthy to eſcape all theſe things that ſhall come to paſs, and that we may ſtand before The Son of Man.

9 Thus much of the Prophecies concerning Hieruſalems Deſtruction, and the Signs of thoſe Times. Ere we return to ſurvey the Jews eſtate ſince, it ſhall not be amiſſe to Note, how upon the Expiration of their Intereſt in Gods promiſes, confirmed unto their father Iſaac, the Seed of Iſmael began to enter upon the other Moiety of his Promiſe made to Abraham.

CAP. XXV.

That the Saracens are the true Sons of Iſmael: Of their Conditions and Manners Anſwerable to Moſes Prophecy.

1 THat the ſons of Iſaac and Iſmael (for more then 3000 years after their Fathers Death, in Countries almoſt as many Miles diſtant from their Original Seat, whither ſcarce any other Aſiaticks come) ſhould Kithe each other with as little Scruple as if they were Full Couſin Germanes, to me hath ſeemed an Argument, That the Lord had appointed Both, for Continual Signs unto the Nations: the more, whiles I conſider with what Difficulty of Search, Variety of Conjectures, and Uncertainty of Reſolution the beſt Antiquaries amongſt the Natural Inhabitants of thoſe Countries aſſign either their firſt Planters there, or the Regions whence they came.

2 But howſoever ſuch as we call Saracens, are beſt known to the modern Jews of Spain by the name of Iſmaelites; yet in theſe later dayes (diſpoſed to quarrel with former Ages) ſome begin to Suſpect, others to Contradict the Common received Opinion, as well concerning the Saracens natural deſcent from Hagar and Iſmael, as their pretended Original from Sarah, Abrahams lawful Wife. Unto which bold Aſſertion, or needleſſe Scruple, though utterly devoid of all Ground, either of Reaſon or Authority, we are thus far beholden; it hath occaſioned us to ſeek the Ground of the contrary out of Antiquity, as well Secular as Eccleſiaſtick: Whoſe pregnant Conſonancy with the Sacred Oracles is Pertinent to this Preſent, Neceſſary for Subſequent Diſcourſe, in it ſelf neither unpleaſant, nor unprofitable to the Judicious Chriſtian Reader.

3 Of Abrahams Baſe Seed, ſome (in Scripture) are denominate from their Mother, known by the name of Hagarens; Others from her Son, their father, are called So theſe Two are distinguiſhed 1 Chron. 27. 30, 31. Iſmaelites: ſome take their names from his Sons, as Kedar, Duma, Naphiſh, 1 Chron. 5. 19. Jetur, &c. Not any people in Scripture (to my remembrance) take their name from Nebaioth his eldeſt Son: Which addes probability to Goropius Becanus in Hiſpanicis. their Opinion, who think ſuch as the Heathen called Na • athaei, were in Scriptures tearmed Iſmaelites, as ſole Heirs to their firſt Progenitors Name: Their ſeat was in the beſt part of Arabia Petraea, near unto the Midianites, as is probable from the Story of Joſeph; who in one place, is ſaid to be ſold unto the Iſmaelites, in another, to the Midianites, theſe being near Neighbours, as it ſeems, and Copartners in Traffick. As the Nabathaeans are not mentioned in Scripture, ſo neither do I find the name of Iſmael in any Ancient Heathen Writer: All of them I think being of Strabo his mind, who (Book 16.) profeſſeth; That he omits the Ancient name of the Arabians, partly becauſe in his time they were out of Uſe, partly for the Harſhneſſe of their Pronunciation; unto which Exception the name of Iſmael was moſt obnoxious.

4 The Seat of ſuch as the Scripture cals Hagarens, was in the Deſert Arabia, betwixt Gilead and Euphrates, as we may gather from 1 Chron. 5. 9, 1 • . This people were called by the Heathen [ 〈 in non-Latin alphabet 〉 ] Agraei, (a name more conſonant to their name in Hebrew [ 〈 in non-Latin alphabet 〉 ] then the Latin Hagareni) rightly placed by Ptolomey in the Deſert Arabia, and by Strabo (Book 16.) in that very place To wit, next unto the Chaulotaeans or inhabitants of Havilah. which the Scripture makes the Eaſtern Bounds of Iſmaels Poſterity; their Metropolis or chief City in later times was This name [Atreni] it ſeems was peculiar to the inhabitants of A▪ tra, the chief City of the Agarens or Agraeans: as Petrae was the Metropolis of the Nabathaeans, ſo that the Atreni and Agareni differ as the Petraeni and Nabathaei. Atra, or Atrae, and the Inhabitants thereof Atreni, unleſſe both Dion and Herodian either miſtook, or have been miſtaken to have written Atreni for Agreni. But to omit the particular denomination of Iſmaels Seed, they were beſt known to Ancient Heathens from the manner of their habitation in Caelius Auguſtinus Caelius Auguſtinus Curio, in his Hiſtoria Saracenica, ſpeaks of a City called Scene (perhaps it ſhould be Scenae) in Arabia Deſarta. And Strabo in his 16. Book (of Caſauhons Edit. pag. 648.) Tels of Scenae: 〈 in non-Latin alphabet 〉 . Tents: and Scenitae Arabes was a name General, and (I think) Equivalent to his Race, unleſſe perhaps the Midianites or Idumaeans might ſhare with them in this Name, as they were partakers of their Quality: which is not ſo to be appropriated unto either, as if they had neither Houſe or Town; for the Tents of Kedar are moſt famous in Scripture, yet ſaith the Prophet, Let the Wilderneſſe and the Cities thereof lift up their voice, the Towns that Kedar doth inhabit▪ Iſaiah 42. 11. Nor did he mean as many Tents as would make a Town; for even in Moſes time they had their places of defence, as appears Gen. 25. 16. Theſe be the ſons of Iſmael, and theſe be their Names, by their Towns and by their Caſtles, twelve Princes of their Nations, or rather twelve Heads of ſo many ſeveral Houſes, Tribes, or Clans; which kind of Regiment they continued, till four hundred years after Chriſt. And the Heathen Writers, both Greek and Latin, better expreſſe Moſes words in the fore-cited place [ 〈 in non-Latin alphabet 〉 ] then ſundry Modern Interpreters do; who call them Dukes or Princes, being to the Strabo lib. 16▪ in deſcript. Syriae, & lib. 2. Grecians 〈 in non-Latin alphabet 〉 , to the Latins Phylarchi Arabum, or to the later Writers Saracenorum, albeit Ammian. Marcell. lib. 23. ſome Latin Writers call them Reguli Saracenorum.

5 The proof of our intended Concluſion depends upon theſe two Premiſſes; The Firſt, That the Saraceni were the ſame people whom the Ancients call the Scenitae Arabes, as is expreſſely avouched by Ammianus Marcellinus in ſundry Lib. 23. Scenitae Arabes quos Saracenos poſteritas appellavit. places, and every one will acknowledge, that compares the Whom the Ancient Writers call Phylarchi Arabum, the later call Phylarchi Saracenorum, as appears by Sextus Rufus, and Jornandes. Montes Armeniae, primum per Lucullum Romana arma viderunt; per quem & Oſroene & Saracenorum Phylarchi devi •• Romanis ſe dediderunt. Jornandes lib 1. So he cals them by anticipation, as in Scripture places are oft times called by thoſe names which were beſt known in the Writers time; not by the names which they bare in thoſe Ancient times of which they write. So likewiſe, Sextus Ruſus in his Breviary of the Roman ſtory, ſpeaking of the Conſuls time, mentioneth the Saracens; albeit no mention is made of them or their Phylarchi, by any Roman that lived within 200 years of Pompeys Conqueſts. Ancient and later Romans, writing the ſame Stories. The Second, That the Scenitae Arabes were the ſeed of Iſmael; which doth appear by the Identity of their Habitation, Condition, and Quality.

6 Firſt, it is evident out of Pliny and 〈 in non-Latin alphabet 〉 . Strabo l. 2. Ed. Caſaub. p. 130. Et lib. 16. Syria Orientem verſ terminatur Euphrate & Arabibus Scenitis. Strabo, That the Scenitae Arabes were ſeated Eaſtward about the river Euphrates, noyſome neighbours to Caldaea and Meſopotamia; ſome part whereof in Strabo his time they inhabited: on the Weſt part they bordered upon Egypt and Ethiopia: So Ammianus Marcellinus in his 22 Book, deſcribing the Situation of Egypt, ſaith, Egyptia Gens, qua Orientem è regione proſpicit, Elephantinam & Meroen urbes Aethiopum, & Cata-dupos rubrum que Pelagus & Scenitas praetenditur Arabas, quos Saracenos nunc apellamus. Amm. Marcell. lib. 22. It bordered on the Eaſt upon the Cataracts of Nilus, and the Scenitae Arabes, whom now we call Saracens. And in his 14 Book, deſcribin the ſituation of the Saracens, he makes Aſſyria their border on the Eaſt, and the confines of Blemyae and the Cataracts of Nilus on the Weſt. And Moſes Geneſis 25. ſaith, The ſons of Iſmael dwell from Shur, which is towards Egypt, unto Havilah, which is toward Aſhur, in the way from Egypt thither. This land of Havilah, or (according to the Orthographie of the Hebrew) Chavilah, Famous in Scripture for Gold, retained the ſame name in Lib. 16. initio. deſcript. Arabiae. Strabo's time; the inhabitants called by him Chaulotaeans, next neighbours to the Hagarens, or Agraei, whoſe country Severus ſuſpected to have had good ſtore of Gold.

The deſcription of the Saracens Situation and conditions 〈◊〉 of Ammianus Marcellinus, in his 14 Book, compared with Moſes Characters of Iſmael, and his Prophecy of his Poſterity, Gen. 25. 18. & Gen. 16. 6. & 12. Saraceni nec amici nobis unquam nec habendi [alii legunt, nec Hoſtes optandi] ultro citróqoe diſcurſantes, quicquid inveniri poterat, momento temporis parvi vaſtabant, milvorum rapaci vitae ſimiles; qui ſi praedam deſpexerint celſiùs, volatu rapiunt celeri, aut ſi impetrarint non immorantur. Super quorum moribus pauca expediam. Apud has gentes, quarum initium ab Affyriis ad Nili Cataractas porrigitur & confinia Blemyarum, omnes pari 〈◊〉 ſunt Bellatores, ſeminudi, coloratis Sagulis pube tenus amicti, equorum adjumento pernicium, graciliúmque camelorum per diverſa reptantes in tranquillis vel turbidis rebus. Nec eorum quiſquam aliquando ſtivam apprehendit, vel arborem celit, aut arva ſubigendo quaeritat victum, ſed errant ſemper per ſpatia longè laté que diſtenta, ſine lare, ſine ſedibus fixis aut legibus, nec idem perferunt diutius Coelum, aut tractus unius ſoli illis unquam placet, vita eſt illis ſemper in fugâ, uxoreſ que Mercenariae conductae ad tempus ex pacto: at que ut ſit ſpecies matrimonii, dotis nomine futura conjunx tra tam vel Haſtam & tabernaculum offert marito, poſt ſtatum diem ſi id elegerit diſceſſura: incredibile eſt, quo ardore apud eos in Venerem u • er que ſexus ſolvitur. Ita autem quoad vixerint, latè palantur, ut alibi mulier nubat, in loco pariat alio, liberóſ que procul educet, nulla copia quieſcendi permiſſa. Victus univerſis Caro ferina eſt, lactiſ que abundans copia, qua ſuſtentantur, 〈◊〉 multiplices, & ſi quae alites capi per aucupium poſſunt. Et pleróſ que nos vidimus frumenti uſum & vini penitus igno •••• . Hactenus de natione pernicioſa. If Amm. Marcellinus had but known how fully Moſes had prevented him in his Obſervations of theſe Saracens, (gathered from his Experience of their behaviour) many hundred years before the Romans had heard of ſuch a people; nay ere they themſelves were any Nation; it would perhaps have proved him to have thought better of Moſes writings, and worſe of his maſter 〈◊〉 for oppugning them. And if neither Love, nor Fear of God, or true Religion, me thinks, natural civil Modeſty ſhould enforce men to Believe His Report of things paſt, that can ſo clearly point out the nature of men many hundred years before they come into the world. For ſo we muſt eſteem Moſes words of Iſmael and Hagar, though Hiſtorically verified in their perſons, yet withall a Typical Prophecy of their Poſterities Conditions. And it is a demonſtrative Argument, That their wildneſſe was foretold by His Spirit, that only can command Nature, and preſcribe limits to the free thoughts of man, in that this Progeny (throughout ſo many hundred generations) vary no more from their firſt Progenitors agreſt and fierce qualities, then the wild Plants of the Forreſt, never accuſtomed to Human Culture, do from the Trees whence they are propagate.

8 Iſmael, as Moſes tels us, was begotten of Hagar an Egyptian hireling▪ See the laſt note, out of Am. Marc. The Matrimony of Saracen women in Ammianus his time was Mercenary, and upon compact for a time. Hagar conceived Iſmael in Abrahams houſe, but ready to bring him forth in the Wilderneſſe, whither he and ſhe were ſent again, after her return unto her Miſtreſſe: The Saracen women of Ammianus his time Marry in one place, Bear children in another, and Bring them up in a third far diſtant; never permitted to live in reſt: and in ſhew of matrimony, they bring a Spear and a Tent for their dowry, being indeed a perfect Emblem of their mercenary roveing life: for theſe they may by Covenant take with them at the end of their ſervice, and be packing from their Maſters to ſeek their food in the Wilderneſſe, as their Mother Hag •… taught them. Who would think, but that it were more likely one ſhould die rather of hunger then thirſt in the Wilderneſſe? Or who could imagin, that Abraham (unleſſe directed by ſome ſecret inſtinct, preſaging that rude and ſharking life whereunto this wilde ſlips progeny was ordained could ſuffer Iſmael and Hagar to go to the Wilderneſſe out of his houſe, which God had bleſt with all manner of ſtore, onely furniſhed with a little Bread, and a Bottle of Water, ſo quickly ſpent, that the Child had almoſt died for thirſt, before God did provide him more. This did portend, that his Poſ • erity ſhould be pinched with like Penury, ſcant of water (their beſt drink) ſtraitning their Territories (as 〈 in non-Latin alphabet 〉 . 〈◊〉 lib. 16. p. 765. Strabo tels us) in Arabia; and after they had enlarged the bounds which Moſes ſet them, 〈 in non-Latin alphabet 〉 . Idem, p. 74 • . even in Meſopotam •… it ſelf, they are confined to dry and barren places; nor could the Prophe, Iſaiah 13. 20. From which place we 〈◊〉 gather that ſuch as the An •… nt Writers of ſacred ſtory would have termed Hagarens or Iſmaelites were called by later, Arabians: 〈◊〉 is it 〈◊〉 after 〈◊〉〈◊〉 (if at all) to mention the Iſmaelites or Hagarens; The Name of the Arabians being then e •… to the 〈◊〉 ▪ if we take them generally, as may be gathered likewiſe from Joſephus in ſundry places, amongst others, from his 13▪ 〈◊〉 after of his 〈◊〉〈◊〉〈◊〉 of Antiquities. better expreſſe the future Barrenneſſe of Babylon, and the Regions about, then by Intimating it ſuch, as the Sons of Deſolation, which ſought their food out of Flint, ſhould not be able to Inhabit. That Water, many years after Strabo's time, was the Scenite Arabians beſt, or onely Drink, appears from Tu •… tibus iis qui à Saracenis victi fuerunt, & dicentibus, Vinum 〈◊〉〈◊〉〈◊〉 , •… quit, illi qui vos vincunt Aquam b •• unt. Vide A • lium Spartian: in Peſcennio Nigro. Peſcennius Nigers Reply unto his Souldiers, pretending lack of Wine as cauſe of their lack of Courage, or faint Service, You may be aſhamed (faith he) of this Excuſe, whereas they that foyl you, are but Water-drinkers. And Ammianus ſaith, he knew very many of them in his time, that neither knew uſe of Wine nor Corn. Moſes deſcribing the manner of Iſmaels life, ſaid he was an Archer in the Wilderneſs. None of the Saracens, if we may believe Ammianus, did ever ſet his hand to the Plough but got their living for the moſt part by their The Sara •• n • have been famous for their Artillary throughout all their Generations. Bow. For as were they, ſuch was their meat, wild Fleſh or Veniſon, Herbs or Milk, or ſuch wild Fowls as the Wilderneſſe did afford, and they could catch. For their own Wildneſſe he compares them to Kites, ready to ſpie a prey, but ſo untame withall, that they would not ſtay by it, as Crows or other ravenous Birds do by Carion, but preſently fled with what they caught unto their neſts. So notoriouſly was their Wildneſſe incorporated into their Nature, that the more Tame they grew, the leſſe right they ſeemed to have unto their names, as Strabo intimates.

9 Yet did they not more fully reſemble Iſmael and Hagars Conditions, then prepoſterouſly imitate Abrahams Rites, or Religion. Their Father Iſmael was about thirteen years old when God eſtabliſhed his Covenant with Abraham: and for this reaſon not Iſaacū octavo mox die circumcidūt, qui mos adhuc Judaeis durat, ut poſt • otidem dies circumciſionē celebrent—. Arabes vero poſt decimū tertium annū id faciunt. Iſmael enim generis eorum autor, Abrahamo è concubina natus, poſt tantum temporis eſt circumciſus. Joſephus Antiq. l. 1. c. 12, & 13. This cuſtome was continued by the Saracens of Spain and Africk. circumciſed until that Age: the Saracens Lud. vives De. verit. Fid. l. 4. c. 12. Sayes, the Saracens Circumciſe their children at 14 years old. The Turks, I know not whether upon ignorance of Iſmaels age, at the time of his Circumciſion, or upon other occaſions, (perhaps miſtaking years for dayes) Circumciſe their children at eight years old. Philip. Lonicer. tom. 1. l. 2. part 2. cap. 24. till this day circumciſe not their children before that time; when as they might with as good reaſon defer it till about the hundreth year of their age, becauſe Abraham was thereabouts when he firſt received this Seal of Gods Covenant▪ Abraham erected Altars, and Jacob annointed the ſtone, in the place where God had appeared to him: the Saracens from theſe or like Traditions, Celebrate their Sacrifices Saracenis autem (quandoquidem & ipſi de ea re aliquid dicere velle videntur) ſufficiat ad confuſionem quod in eremo lapidi inanimato ſacrificia faciant, acclamént que hanc vocem Chob • r, quod à patribus acceptum per puerilia Myſteria & Feſ • a peragant. Synodus Nicena ſecunda. Actione quarta in Epiſt. Germani Epiſc. ad Thom. Epiſc. Claudiopolios. The Jews and Saracens had objected worſhipping of Images to the Christians of that Age, and this Synod uſeth this Apologie better beſeeming a ſcolding butter-quean then ſuch as ſhould be Reverend Fathers; their teſtimonies notwithſtanding we may admit without Prejudice to that Controverſie betwixt us and them. Unto a ſtone with Apiſh and Childiſh Solemnities. God commanded Moſes (ignorant belike of that religious and decent cuſtome which his Forefathers in like caſes uſed) to put off his ſhoes, when he was to tread on Holy Ground; Which Rite, was afterwards obſerved by the Jews in their more Solemn Vows, and the Nunc quoque Ma •… i & Saraceni, ejuſmodi que genus hominum, templa, in quibus Sacra facturi ſunt, non ingrediuntur niſi Calceis depoſitis. Gyraldus de Symb. Pythag. Saracens to this day have their Nudipedalia ſacrificia. Abraham, if we may believe Joſeph. Antiq. lib. 1. c. 8 Vide Hieron. in vita Hilarionis. Et Riberam in quint. Amoſ. numero. 72. Of the occaſions of theſe Saracens Idolatry, and preposterous Imitation of the Patriarchs, vide Sozomen. lib. 6. c. 38. Joſephus from his ſober Contemplation of the Heaven and Stars, began to deteſt the Idolatry of the Heathen, and to adore that Divine Providence, by which theſe ſuppoſed Gods were guided: the Saracens falling back to Heatheniſm, adore Lucifer or the morning Star; and from their Forefathers no doubt the Iſraelites learned this Idolatry in the Wilderneſſe. And as I ſhould conjecture their habitation in Tents, and wandering life was not continued, throughout ſo many generations, ſo much upon Neceſſity, as in Imitation of Abrahams uſing Tents, neceſſary in that time for him, that would Journey throughout ſo many Countries as he was enforced to do.

CAP. XXVI.

The Beginning and Progreſſe of ISMAELS Greatneſſe.

1 THe chief ſtrength of Iſmaels Sons in Ancient time did conſiſt in Artillery, as we may gather from the Prophet, Iſaiah 21. 16. Yet a year according to the years of an hireling, and all the glory of Kedar ſhall fail, and the reſidue of the number of the ſtrong Archers of the ſons of Kedar ſhall be few: for the Lord God of Iſrael hath ſpoken it. Though the plague here threatned by the Aſſyrians did overtake them: yet as Saint Jerom notes, they eſcaped the rod of Gods wrath, better then moſt of their neighbours, by reaſon of their ſpeedy removal from place to place, moſt of them ſuch as were never out of their dwelling, whileſt they had Tents, and Camels, and Waſtes to range in. Afterwards they continued troubleſome neighbours unto Syria, until it was annext to the Roman Empire, by whoſe valour the ſtrength of their Strabo. lib. 16 Archers was again diminiſhed, and the Raign of their Phylarchi cut ſhort. But their Country firſt brought into the Form of a Province by Trajan, in whoſe time the Hagarens, (ſo ſoon are they weary of Civil Subjection) begun to revolt and for ought I find, were never brought again to perform perfect obedience unto the Roman or any other people.

2 Their City ſaith Dion, was neither great nor rich, yet had it Zoars priviledge: He that preſerved the one from the Storms of Fire and Brimſtone, Lege hiſtor. apud Dion. l. 68. which devoured far greater neighbour-Cities, did guard the other againſt the violence of two moſt Potent Emperours, who had over-run the mightieſt Kingdoms of the Earth. The Heathen thought the Sun, to whom their City was conſecrated, did protect it. But can they ſhew us any Prophecy of Old, given by Phoebus for this peoples good? we can ſhew them the expreſſe promiſe of Abrahams God, more then two thouſand years before, for making Them and their Brethren a Mighty Nation Let the Atheiſt judge, whether their Gods Arm was ſhortned, or whether His Miracles, which the Scripture tels us were wrought for the ſons of the Free-woman, whileſt they followed their Fathers ſteps, can ſeem incredible, being compared with the wonderful deliverance of the Agarens, the ſons of the Pond-woman, from Trajan and Severus, both Beſieging them in Perſon. The ſoyl about their City was barren, and when Trajan beſieged it very hot; ſo that the violence of the ſiege could not be long. Theſe Signs the Politicians could aſſign of Trajans ill ſucceſſe. Put whence was it, that as oft as the City was aſſaulted the Seuldiers were annoyed with Lightnings Thunders Whirl-windes and Hail▪ affrighted or dazled with the apparition of Rain-Bows? whence was it that Flies ſhould corrupt and ſpoil their meat, whileſt they did eat it? by theſe and the like means, wonderful in the Heathens ſight, was Trajan forced to give over the ſiege; which he had followed, not without great danger of his life, by coming within theſe ſtrong Archers ſhot in viewing the City, ſhortly after, (as if he had fought before with men, but now againſt God) falling into a diſeaſe, whereof he died.

3 About Eighty years after, the Emperour Severus, diſdaining (as Trajan had See Dion. lib. 75. where he cals Them Arteni. done) that theſe Hagarens ſhould ſtand out ſtill againſt the Romans, when all the reſt about them had yielded, being repulſed with loſs of Men and Munition, made great preparation for the ſecond Aſſault, in which (after great loſſe of his Souldiers) having overthrown part of the City-wall, he cauſed the Retreat to be ſounded in Policy, hoping the beſieged would have come to intreat for Peace and Liberty, which he was not minded to grant, but upon Condition they would bewray the hidden Treaſure ſuppoſed to be Conſecrated to the Sun. But they continued reſolute a whole day, giving no intimation of any Treaty for Peace. The Souldiers in the mean time were ſo diſcontented, that on the morrow following, the Europaeans before moſt reſolute, would not enter at the Breach: and the Syrians, enforced to undertake the ſervice, had a grievous Repulſe. So, ſaith Dion, God delivered the Lib. 79. City, recalling the Souldiers by Severus, when they might have entred, and reſtraining Severus the ſecond day by the Souldiers backwardneſs. The Conqueſt after this breach, was in Martial Eſteem ſo eaſie, that one of his Captains confidently undertook to Effect it, without the hazard of any other mans life beſides ſo he might have but 550. Europaean Souldiers aſſigned him. To which fair Profer the Emperour (as pettiſh as they had been peeviſh) in a diſtracted Chafe replied: But where ſhall I find ſo many Souldiers? and ſo departed into Paleſtina. Thus are the proud Aſſaults of greateſt Monarchs, in their height of ſtrength, but like the Billows of a ſwelling Tide, which break over the banks, and immediately fall again. The Almighty hath ſet bounds to both, which they muſt not paſſe; and under his protection may Iſmael reſt, as ſecure from the Roman Forces, to whom he had given all the Regions round about them, as Edom did from the Iſraelites, when they ſlew mighty Kings, and caſt out far greater Neighbour-nations. It is probable that theſe Hagarens, after their good ſucceſ • e againſt Trajan and Severus, did propagate their Name to all the ſons of Iſmael; as whole nations in like caſes take new Denominations from the Ring-leaders unto Revolt. Lib. 6. Cap. 38. Sozomen and Saint Comment. in 21. Iſa. & 25 Ezech. Hierom, both living ſhortly after this people was generally known by the name of Saracens, avouch without queſtion, (what they could have given reaſon for, had they fore-ſeen Poſterities Incredulity) They uſurped the Name of Sarah, in hope to extinguiſh that note of Baſtardy, imported in their for▪ mer Name of Hagarens: as great mens Baſtards in few deſcents, will attempt the changing of their Ignominious Coat. And in all Eccleſiaſtick writers, the names of Saracens or Hagarens, are uſed promiſcuouſly as Equivalent; which argues that the name of Hagarens had ſometimes been common to all the race of Iſmael, not appropriate to the Agraei or ſuch as the Scripture cals Hagarites.

4 It is evident out of Ammianus, that the name of Saracens was not Ancient. The firſt certain mention of it is in Ptolomey: who deſcribes a Region called Saracene in the Weſt part of Iſmaels Territories, as they are deſcribed by Moſes, and a people, called Saraceni in the wealthy Arabia, near unto the mountains, which the Scenitae inhabit. Whether the Fertility of the Soyl, might make them ſcorn their former Name, as it would cauſe them loath their Ancient Seat: or whether given, or taken upon other occaſions: the whole Progeny as well in the deſert Arabia as elſewhere was willing to make the Benefit of it, as an Argument to perſwade the world they were Free-born, and true Heirs of that Promiſe whence the Jews were fallen. For Mahomet, as all writers agree, uſed this plauſible Etymologie as a fair Colour to countenance his Foul Blaſphemies: and a Ibi ab Saracenis coepta eſt Oratio, quae commiſerationem efflagitaret. Cōmunē eſſe Deum quem utri que colerent, ritū diverſum. Illis Abraham eſſe generis principium, quod à Sa • a geniti Saraceni dicantur, fratres eſſe, communi praeditos humanitate, ſub uno patre Deo, humanarum rerum varietate jam ſe victos ſaepe ante victores. Krantzius Saxon. l. 7. c 12. Grave Relator of Truth, not accuſtomed to make Speeches for dead men to utter, brings in the later Saracens in the Siege of Torutum (which was a mile from Tyre) uſing their Name derived from Sarah, as an argument to perſwade their true deſcent from Abraham, for whoſe ſake they hoped for Favour at Chriſtians hands. But they could not ſo eaſily change their Nature, as their Name: the greater they grow in might, the more exactly they fulfil that Prophecy of Iſmael, And he ſhall be a Wild Man, his hand ſhall be againſt every man, and every mans hand againſt Him. For a long time they continued, like Forward, but poor Gameſters, not able to Set at more then One at once, and that for no great Stake, without ſome to bear their part; until at length by their Treacherous Shuffling from Side to Side, and Banding ſometimes with one, ſometimes another againſt ſome third, they grew ſo fluſh, that they durſt Set at All, and take Aſia, Europe, and Africk to Taſk at once.

5 Sometimes they took part with Mithridate, and other Eaſtern nations, againſt Lucullus and Pompey, and yet ready to joyn with Pompey againſt the Jews. Some of them again were for the Parthians againſt the Romans, others for the Romans againſt the Parthians, ſome now for the one, then for the other as Alchandonius and Oſr • enus Dioni, aliis Arabs, quanqua • & Oſroeni Arabes origine, Meſoporamiae incolae Augarus before mentioned. Some again for Peſcennius Niger againſt Severus, others againſt Peſcennius, afterwards one while for the Perſian, and another while for the Romans, as in the times of Conſtantius and Julianus. 〈◊〉 •… gera gradiens manu in ſtatione quadam ſub pellibus manſit, ubi Saracenorum reguli gentium genibus ſupplices 〈◊〉 , oblata ex auro Corona, tanquam mundi nation uni que ſuarum Dominum adorârunt, ſuſcepti gratanter ut ad furta bello •… adpoſiti. Ammian. Marcell. l. 23. The later of whom they Reverenced moſt of any Roman; and yet at length, not ſatisfied in their Expectations, Hos Saracenos ideo pati 〈◊〉 •• ſe ſtos, quod Salatia M •• eraque pl • tima à Juliano ad ſimilitudi •… temporis accipe •• ve •• ti, queſtique apud cum, ſolum audierant Imperatorem belli •• ſum & vigilantem, Ferrum habere non Aurum. Ammian. lib. 25 revolting from him. Afterwards, they ſerve under the Romans againſt the Gothes: and yet while the Gothes and other Barbarous people, claſp with the Roman Eagle in the Weſt, Theſe foul Harpies pluck off her Train in the Eaſt; and not therewith content take their flight toward the Weſt to ſnatch the meat out of the other Buſſards mouth, and beat them one after another from the prey which they had ſeized on in Spain and Africk; attempting the like in France, Greece, and Germany; diſ-pluming the Breaſts, and oft-times ready to devour the very Heart, even Italy and Rome it ſelf. † A naked S •… iſſuing from his own company, ſet upon a Body of Gothes, Slew one, ſet his mouth to the wound, and ſuckt the Bloud. So ſaith A •… . Marcellinus, in the end of His Laſt Book.

6 Finally, as Iſmael began firſt to give proof of his might, when Iſaac • ſtrength begun to fail, ſo can we ſcarce name and place where Iſaacs Seed have been ſcattered, whither the dread of Iſmaels hath not followed them: that ſuch Chriſtians, as would not ſuffer the miſerable Eſtate of the one to ſink into their ſouls, nor learn to fear Gods Judgements ſhewed upon Them, might apprehend the other, as preſent Executioners of like Wo and Vengeance upon Themſelves. It is well obſerved by the Author of the Tripartite work, Touching the Sacred War (annexed to the Councel of Lateran) that the Perſecution of Chriſtians by the Saracen, hath been every way greater and more grievous without interruption, then all the Perſecutions under the Roman Emperours, or any Forrain Enemies. Theſe provocations by this Fooliſh Nation, witneſſe the Truth of Gods threatnings to the Ancient Jews, and that our pride of heart hath been like theirs: for the aſſwaging whereof his pleaſure hath been, To bring the moſt wicked of the Heathen to poſſeſſe ou • houſes, and to defile the Holy Places. According to their Judgement hath he judged the moſt part of Chriſtendome. Such Servility as the Jews ſuffered under the Creeks and Aſiaticks, have They endured under the Saracen, and the Turk who is but a Proſelyte of Iſmael and Heir by adoption of that promiſe. Gen. 17. 20. I will multiply him exceedingly, and I will make a great nation of him. Beſides his participation with him in the Covenant of Circumciſion, (the beſt Pledge and ground of Iſmaels greatneſſe) the Manners and Conditions of the Turks and Saracens have great Affinity; The Turk alſo is a Wild Man, yea this is the Signification of his Name (as Utérque in •… ne ſuae hiſtoriae Arabs likewiſe is as much as homo ag •• ſtis, or incul tus. And Arabia, as much as •… a agreſtis & inculta: in which al things gr • w promi ••• ouſly. And if I mistake not, onely the 〈◊〉 late 〈◊〉 parts of that Coun •… , which we call Arabia, 〈◊〉 ſo called in S •• red Story. Chalcocondylas and I onicer expound it.) But though both Turks and Saracens by Chriſtians continuance in their Fathers ſins have been perpetual Scourges of Chriſtendom; yet hath God at ſundry times given us manifeſt Signs of Help laid up in ſtore, ſo that we would turn to him with our whole hearts. The ſirange and almoſt Incredible, though moſt undoubted Victories, which Chriſtians ſometimes had over them, do lively repreſent the Miraculous Victories of the Jews over the Heathen, related in Scriptures. To omit others, It might be remembred as an Irrefragable Witneſſe as well of the multitude of Gods Mercies towards us, as of Iſmaels Poſterity, that 〈1 paragraph〉 . Three Hundred and Eighty Thouſand of them ſhould be ſlain all in one day by one Chriſtian General. 〈1 paragraph〉 . Unleſſe the Lord had raiſed us up a Gedeon then, he onely knows how quickly theſe parts of Chriſtendom might have been Re-baptized in their Bloud, and born the name of Saracens ever after. And, as a German writer well obſerves, the French Kings might well brook that Title of Chriſtianiſſimi, from that Admirable Exploit of Carolus Martellus 〈1 paragraph〉 ., the next means under Gods Providence that other parts of Europe had not Saracen Tyrants inſtead of Chriſtian Princes. Of ſuch particular Experiments, as the Hiſtories of Turks and Saracens afford, anſwerable to the Prophecies in Scripture concerning them, we ſhall have fitter occaſion to ſpeak hereafter.

CAP. XXVII.

The Perſecutions of the Jews by Trajan: and the Deſolation of their Country by Adrian: their Scattering through other Nations, Fore-told by Moſes.

1 THough the Greatneſſe of the Jews Former Plagues under Veſpaſian had made their number leſſe in their own land; yet Egypt, Cyrene, and Cyprus, had too many of thoſe Snakes within their Bowels, until their deadly Stings, procuring others, did provoke their own Deſtruction. In the later end of Trajans Reign, the Manner of their Outragious Maſſacres, practiſed upon both The Jews did eat their Fleſh▪ Beſmeared Themſelves with their Bloud Wore their skins. Sawed them aſunder. Caſt them to Beaſts. Made them Kill one another, &c. Dion. l. 68. in Fine. Greeks and Romans in the forementioned Countries, was as Hainous, as the Facts themſelves; though theſe Hainous beyond all Credence, if not related by moſt credible and moſt unpartial Writers. Beſides the particular Butcheries which they comitted throughout Egypt; About Cyrene theſe Jews did ſlay two hundred thouſand; and in Cyprus two hundred and fifty thouſand. The Lord (no doubt) had ſmitten them, as he had threatned Deut. 28. 28. with this Madneſs and Blindneſs of heart, that they might hereby provoke this Puiſſant Emperors Indignation; which otherwiſe would have ſlept, but now purſues them throughout his Dominions, not as Enemies, or Rebels of the Empire, but as Noxious Creatures to Humane Society, with Revenge ſuting to their former Outrages. Dion. ibid. Partly for the Cyprians better Security in time to come, partly in Memory of their former Miſery, and theſe Jews Infamy; It is publickly inacted, that no Jew, though driven by Tempeſt thither, ſhould preſume to ſet foot within their Coaſt, upon pain of preſent execution, as already condemned by his very Appearance on that Soil, which had been tainted with the deadly Venom of his Country-men.

2 But leſt Poſterity, little reſpective of Jewiſh Affairs (through negligence of the Roman Writers) ſhould forget, or, from the inconſiderate frailty of Humane Nature, leſſe obſerve theſe two moſt grievous Perſecutions of the Jews then was behoveful for Teſtification of Moſes, or Chriſts Prophecies, and Confirmation of Chriſtian Faith: In Adrians time, (like Traitors that had fainted upon the rack before their full Confeſſion taken) they are recovered to greater Torture. And leſt the Nations in that, or Ages following, ſhould not acknowledge them to have been ſuch a Mighty People, as the ſacred Story makes them: they are made a Spectacle to the world again, to ſhew their Natural Strength by their grievous lingring pains in dying. This was that which Moſes had ſaid Deut. 28. 59. The Lord will make thy plagues wonderful, and the plagues of thy ſeed, great plagues and of long continuance, ſore diſeaſes, and of long durance. Yet their Deſtruction now, a • at both times (alwayes) before, was from their own Procurement. For Adrian, cauſing new Aelia built by him where Hieruſalem ſtood, to be inhabited by others, Chriſtians as well as Jews, and permitting the uſe of their Country-religion to all: the Jews began firſt to Repine while Adrian was near, afterwards to Mutiny upon his departure out of theſe Eaſtern Provinces.

3 The Freſh memory of their former Deſolation, made their ſtrength ſeem little, and the Apprehenſion of their weakneſſe made the Romans Care for preventing new dangers, leſſe then otherwiſe it might, and in reaſon ſhould have been. But as men Environed with Darkneſſe, have great advantage of ſuch as ſtand in the Light; and preſumption of good-caſting in the beginning bring ſuch, as intend the after-game well, to better poſſibility of winning the ſtake: ſo theſe Jews, partly through the Romans Confidence of their ſtrength, partly by their own Secrecy in meeting, ſecurity of harbour in Caves and Dens purpoſely digged in the earth, and diligent providing neceſſaries for war; from little and contemptible beginnings gather ſuch ſtrength and reſolution, that they can be content to ſet the Whole Stock upon it, offering Battel unto the choiceſt Warriours of the Empire, to Hadrianus optimo quoſ •• duces adver ſu eos mittit, quorum prin •• s • uit Julius • eve • us q • i ex 〈◊〉〈…〉 , con 〈◊〉 Ju •• o • 〈◊〉〈◊〉 &c. Dion. Hiſt. Rom. • i 69. Julius Severus that noble General himſelf, called to this Service (ſuch was the danger) out of this Iſland of Britain. And albeit the Romans in the end had the Victory without Controverſie, 〈◊〉 • uo qu • ex • oma •… complu • es in • o •• llo. Q •… m Hadrianus, cum •• ribere • ad • e •• tum, non eſt 〈◊〉 illo •… dio, quo uti •• pe 〈◊〉 con • u eve •• nt: Si Vo • Liberique 〈◊〉 valet •• , • ene est▪ • go qu • dem & Ex 〈◊〉 Valemus. Dion. Ib dem. yet would they not have wiſhed many Triumphs at the ſame price. This peoples laſt conflict with death and deſtruction now ſeizing upon them, may witneſſe to the world, that they had been a principal part of it, now ſo generally and deeply affected with their laſt pangs. For as this judicious and unpartial writer ſaith; The whole world, in a manner, was ſhaken with this commotion of the Jews. Dion. 69. Book.

4 But as the Preacher obſerveth, that riches are oftentimes reſerved to the owners for their evil: So theſe Jews Extraordinary ſtrength was given them for like Deſtruction. The greater danger their Mutiny had occaſioned to the Empire, the greater was the Emperours Severity in puniſhing their Rebellion paſt the greater, his care to prevent the like in time to come. In battels and ſkirmiſhes were ſlain of this people 580000. beſides an infinite number, conſumed with famin and diſeaſes, during the time of this lingring war, protracted of purpoſe by the Romans, not willing to trie it out in open field with ſuch a forlorn deſperate multitude. Now as Deut. 28. 62. Moſes had expreſly foretold, and Julius Severus nulla ex parte auſus eſt apertè cū hoſtibus congredi, •… itudine ipſorū at que deſperatione cognita, ſed eos ſingu▪ 〈◊〉 militum legato • um que numero aliquo adoriens, •… ns at 〈◊〉〈◊〉 • s, 〈◊〉 quidem, ſed minore cum periculo, & ad • erere & exhaurire, & exſcindere potuit, ut pauci adm • dum evaſerint, 〈◊〉 •… arces muni •… , vici que celeberri • i at que nobiliſſimi nongenti octoginta quinq • e funditus 〈◊〉〈◊〉 ▪ 〈◊〉 ſunt in 〈◊〉 •… que hominum quingenta octoginta • illia: •… um autem qui • ame, 〈◊〉 , & igni •… no • potuit, it • ut omni • pen • Judae • deſerta relicta • ueri • . Dion. Hist. R • m. lib. 69. Dion (living not long after this time) Emphatically notes, They were left Few in number, their land laid waſte, fifty of their ſtrongeſt Munitions utterly razed, 985 of their chief and moſt populous Towns ſackt and conſumed by fire.

5 This Mighty Deſtruction of theſe Jews, and general Deſolation of their Country by Romans, and their Tributaries of theſe Weſtern Countries, 〈◊〉〈◊〉〈◊〉 •• th Sp •… ds by B •• th, Julius Seve • us was called to their deſtruction out of this Iſland, wherein Veſpaſian 〈◊〉 •… Services. Their • nſigns (being Eagles) were as Emblems of their S •• f • neſſe to execute Gods 〈◊〉 •… in this place by 〈◊〉 Inſpira • ion, alludes unto the Roman Eagles. a people ſtrange and perhaps unheard of to their Anceſtors: are Everlaſting Monuments of the truth of Moſes his Prophecy, Deut. 28. 49. The Lord ſhall bring a nation upon thee from far, even from the end of the world, flying ſwift as an Eagle; a nation whoſe tongue thou ſhalt not underſtand: a nation of a fierce countenance, which will not regard the perſon of the old, nor have compaſsion of the young. The ſame ſhall eat the fruit of thy cattel, and the fruit of thy land, until thou be deſtroyed; and he ſhall leave thee neither wheat, wine, or oyl, neither the increaſe of thy kine, nor the flocks of thy ſheep, until he have brought thee to naught. And he ſhall beſiege thee in all thy Cities, until thy high and ſtrong wals fall down, wherein thou truſteſt, in all the land: and he ſhall beſiege thee in all thy cities throughout thy land, which the Lord thy God, hath given thee. Thus at length Judah as well as Iſrael, hath ceaſed to be a Nation not without Manifeſt Signs Signs foreſhewing Juries 〈◊〉 ▪ 〈◊〉〈◊〉 , recorded by Dion. l. • 9. and others. foreſhewing their Fatal Expiration. Solomons Sepulchre, which they held in greateſt Honor, a little before this War, did fall aſunder of its own accord; as if it would have ſignified unto them, that Gods covenant, made with Solomon for Judah's peace and reſtauration, was now utterly void, and finally Cancelled by its Rupture and Fall. Wolves and Hyena's did howl throughout their Streets, and devour this People in the Fields: theſe are the Lords Meſſengers of Woe and vengeance to this ungratious ſeed, whoſe Fathers had kild and ſtoned his Prophets, ſent unto them for their good. Yet is not the wrath of the Lord ceaſed, but his hand is ſtretched out againſt them ſtill. For Jornandes. de Regn. ſucceſſ. (in 8o) p. 103. Euſeb. l. 4. c. 6. ex Ariſtone Pellaeo. Adrian, after this ſtrange Deſolation, by publick Decree ratified with the Senates conſent, prohibits any Jew to come within the view of Jury. This he did onely in a Politick reſpect, leſt the ſight of their native Soyl might inſpire this People with ſome freſh deſperate Reſolutions, but herein made, though unwittingly, Gods Angel to keep, by his powerful ſword, this wicked Progeny of thoſe rebellious and Ungratious Husband-men, that had kild their Lords Firſt-born, out of that Pardiſe, which he had ſet them to dreſſe and keep. The ſame mighty Lord, having now (as it were) Diſparked the place which he had walled and fenced about, and graced with many Charters of greateſt Priviledges, doth by his Arm, ſtretched out againſt them ſtill, ſcatter the Reliques of this Raſcal Herd throughout all the Nations under heaven. So as this Remnant (left by Adrian) and their race, have been as the Game, which Gods judgements have held in perpetual Chace for this Fifteen hundred years.

6 Thus are Gods Judgements executed upon this People; according to the order and courſe of Moſes his Sentence, pronounced againſt them almoſt two thouſand years before. For after he had foretold that Paucity, whereunto this laſt War had brought them, Deut. 28. 62. he addes immediately, verſ. 63. As the Lord hath rejoyced over you to do you good, and to multiply you; ſo he will rejoyce over you to deſtroy, and bring you to naught: and ye ſhall be rooted out of the land, whither thou goeſt to poſſeſſe it: and the Lord ſhall ſcatter thee amongst all people, from the one end of the world to the other. Quos verò Hadrianus in eo bello Judaeos cepit, in Hiſpaniā exulatum • iſit, (haec fuit decima • orum Captivitas;) porrò ex eo • empore, ad ſoeliciſſima uſ que tempor • Catholicorum regum Ferdinandi & Iſabellae, at que eti • Emanu • lis invicti Portugal▪ liae regis publicae in Hiſpania Judaeorū Synagogae • u▪ ere. Jo. Vaſaeus, Chron. Hiſpan. An • . Chri •• i. 137. vide Pe • . Ant. Beuter. 〈◊〉 . 10. c. 19. Such as were Captivate in this War, were tranſplanted by Adrian into Spain, his native Country: where they had their Synagogues ſince his, until Ferdinando and Iſabels time. Of their ill reſt there, and in other of theſe Weſtern Nations, (foretold by Moſes in the very next words) we are now to treat: but firſt to advertiſe the Reader. S • 〈◊〉 C •… er of th • Hiſtory of the ſacred War complains. N • lli mirum erat, nos rerum per Judaeam geſtarum no • itia deſti 〈◊〉 , ob Ro •• norum tum in Judaeos tu • in Chriſtianos invidia • , quorum quidem tempore, & devotionem & pietatem, •… am quandam perſuaſionem credebant. Nulla igi • ur eorum ratione habita, nec mentionem de his ha • ere digna •• 〈◊〉 . Adde qu • d qui Syr • ae praefectus erat, hanc qu • que viribus, opibus, armis, militibus exutam, regebat. Cum que Chri 〈◊〉〈◊〉 pace quam bello magis accreſceret, tumultu nunquam inclaruit Judaea, neminem Imperatorum ſeditione nobili 〈◊〉 . •… l. Joh • n. Herold. lib. 1. cap. 15. de Contin. Bell. Sacr • . That the ſtate of theſe Jews, from this time until the Expiration of the Roman Empire, cannot eaſily be gathered from any Roman Writers; who ſeldom vouchſafe the Jews or Chriſtians any mention, unleſs enforced thereunto by ſome ſuch Famous War or Mutiny, as fell out in Veſpaſians, Trajans, or Adrians time; or by ſome other event redounding to the Romans glory; whereas Jury after this time, was not famous for any tumult, till Romes Captivity; the Jews wanted ſtrength, and Chriſtians willing mindes, to erect any Emperours praiſe by their Seditions. So that, whatſoever Calamity, Either of Them ſuffered by the Romans, was paſt over by Roman Writers, as private wrongs not worthy of Regiſtring in their Annals.

7 Why Roman Writers make no mention of our Saviour Christ 〈◊〉 his Acts. No marvail then, if they took no notice of our Saviour, or his acts, all tending to Peace and Loyalty. For as Tacitus notes, Tacit. Lib. 5. Hiſtor. Ergo abolendo rumori Nero ſubdidit reos, & quaeſitiſſ • mis poen • s affecit, quos per 〈◊〉 •• viſos, v • lgus Chriſtianos appellabat. Auctor nominis ejus Chriſtus, qui, Tiberio imperante, per procuratorem •… tium Pilatum ſupplicio affectus erat. Tacit. Annal. Li▪ 1. Judaea was moſt quiet in Tiberius time; which was the beſt news the Romans cared to hea •… thence: only Tacitus ſpleen to Chriſtians (it ſeems) had made him inquiſitive of their firſt Original, whoſe Author he acknowledgeth to have been one Chriſt, put to death by Pontius Pilate, in the raign of Tiberius.

8 The eſtate of theſe Jews in general, between Adrians and Honorius time may be gathered out of the Reverend Fathers of the Primitive Church; who uſually ſtopt the Heathens or Blaſphemous Athieſts mouthes, by propoſing their condition, then known unto all the world, for ſuch as our Saviour had foretold. But theſe Reverend Fathers obſervations, and ſuch ſcattered teſtimonies of their eſtate and quality, as can be gathered out of Roman Writers, during that flouriſhing age of Fathers, and continuance of the Roman Empire, will come in more fitly in the Article of our Saviours Paſſion.

CAP. XXVIII.

Of the Jews eſtate after the Diſſolution of the Roman Empire, generally throughout Europe, until their coming into England.

1 AFter the diſſolution of the Roman Empire, they had ſome hopes of taking root under the ſhelter of Tunc temp •• s, Gallia •• m Epi • copi, ſacros ordines non niſi pretio & quaeſtu conferehant; uti ne hodie quidem faciunt: & Jud • i, genus hominum coelo quo que ipſi inviſum, Chriſtians mancipia •… debant, Gregorio utcunque non placebar, &c. Papirius Maſſ • n. lib. 1. Annal. Franco • um p. 63. Theodebert and Theodorick, Kings of a great part of France, and other Provinces, then annexed to that Kingdom. And whileſt the Biſhops of thoſe Countries made merchandize of ſacred Orders, theſe Jews purchaſed Chriſtians for their Bond-ſlaves; until Gregory the Great, by his Fatherly Admonitions and reproof, wrought a Reformation of theſe two foul Enormities, and open Scandals of Chriſtianity. Their number after was much increaſed throughout moſt parts in France, by their ſuddain decreaſe in Spain, cauſed by Siſebodus King of the Gothes, and Vide Cran • zium, lib. 4. Succiae, cap. 33. Lord of that Country; who had urged them to profeſſion of Chriſtian Religion, or perpetual exile from his Dominions, Such as made choiſe of Baniſhment, before Baptiſm, fled in troops into France: where in ſhort time, they and their Country-men, there reſiding before, had as hard entertainment under Dagobert, though peaceably admitted at the firſt. Paul. Aemil in Dagoberto. Some think the Fame, and Honour, which the Goth had purchaſed amongſt Chriſtians by his late Fact, did enflame the Franck with a zealous deſire of like glory: others from more particular information of Ancient Writers, as well Heraclius cum • it • ris abunde eſſet inſtructus, ad ultimiun Aſtrologus c •• icitur. Agnoſcen • ita que in ſignis ſide • ū, unp • rium •• ū a circumci • a gente vaſtan▪ dum, & autumans id de Judaeis ſuiſſe praemonſtratum, per internuntios Dagobertum rogavit, Regem Francorum, ut ounct •• Judaic • •… qui in Provinciis illi ſubjectis mancbant, Chriſtianos fieri praeciperet, eos vero qui nollent aut exilio aut morte dam • ati. Quod Dagobertus volens effecit, omnes qui nolnerint Baptiſma ſuſcipere, procul à finibus eliminans Franci • P •… Heraclio non de Judaeis, ſed de Sa •• cenis fuerat praeoſtenſum. Aimoinus ſive Annonius, lib. 4. cap. 22. French as Vide Hiſp • n Taraphae (Bound up with Vaſ • us) &c. in Siſebuto. I ſuppoſe Siſebodus in Crantzius, and Siſebutus in Tarapha and Vaſ • us, a • e the ſarn • . As alſo that Egica a ſucceeding King, or Egican, in Vaſaeus, and Egyta in Tarapha, be the ſame. Spaniſh, refer the Original of both Perſecutions unto Heraclius the Emperour; who ſeeking his Fates in the Stars, puls down Gods Judgments from heaven upon theſe Jews, ſcattered from the Eaſt to Weſt. By this means, he had learned (whether by meer ſkill in Aſtrologie, or otherwiſe, is not now to be diſputed) That the wings of his Empire ſhould be clipped by a Circumciſed people. This fore-knowledge, howſoever gotten, was not given him for his Good (for his Fears came upon him, whence he leaſt ſuſpected;) but for theſe Jews Miſchief: for, he deeming Them the likelieſt, or the only men, that could bring his Fates upon him, inſerts the former Perſecution as a condition of peace, then concluded between him and Siſebutu, afterwards prevails with Dagobert, for enforcing all the Jews throughout his Dominions, either to renounce Circumciſion, France, or their Lives. And no doubt, but he, that could prevail thus far with theſe weſtern Kings, did alſo deal effectually with other Soveraignties of Europe, nearer unto his Imperial Seat, for diſinabling of this Nation from effecting what he feared: much more would he ſeek their Extirpation, or Converſion, throughout his own proper Dominions. And ſo I find his perſecution of the Jews recorded, by ſuch as wrote his life, Judaeos etiam invitos ad Baptiſmum compulit, Matheſeos ſtudiis operam dedit, haruſpiciis & praeſtigiis daemonum fidem adhibuit. Append, Aur. Victoris. as one of the chief Memorables in his Raign: which confirms their report, though otherwiſe Authentick, who refer the two former Perſecutions, under the Goth and Frank, unto the occaſions above mentioned.

2 Shortly after, the Progeny of ſuch as had been enforced to Baptiſm by Hoc tempore Judaei perfidi non ſolum tunicam ſacri Baptiſmatis, quam ſuſceperant, macul runt: Sed e • ia contra Regem regnúmque conſpirate au▪ ſi ſunt, in quos haec poena ſtatuta, ut omnibus ſuis rebus nudati, tam ipſi perfidi, quam uxores eorum & filii, ac reliqua poſteritas per cunctas Hiſpaniarum Provincias, ſervituti ſubjacerent perpetuae, manerént que uſquequá que diſperſi. Praeterea quicun que eoſdem Judaeos in ſervitutem reciperent, in nullo eos permitterent rituum ſuorum ceremonias celebrare aut colere. Filii vero eorum ab aetatis anno Septimo, nullam cum parentibus ſuis habitationem, aut ſocietatem habere permitterentur, ſed fideliſſimis Chriſtianis a •… iendi traderentur, & filiae eorum ac filii Chriſtianis in matrimonium darentur, ne infidelium patrum ſuorum Semitas quibuſibet occaſionibus iterare poſſent. Vaſoeus in Chron. Hiſpan. anno. 694. Siſebutus, for their revolt from Chriſt, and conſpiracy againſt Egica (his Anointed) and his Kingdom, were adjudged to perpetual Servitude, throughout all the Provinces belonging to Spain: prohibited the uſe of their rites and Ceremonies, not permitted to inhabit together; but, as if the Lord had uſed the Land of Jury as a Marl-pit, to fat the Soil of this Nation where his Vine was planted; after he had lead forth the Jews thither in heaps, he ſcatters their heaps over the whole ſur-face of the Land. All Parents not ſuffered to commerce with their children at all, after the ſeventh year of their age, committed by publick Decree to the Education of Chriſtians, appointed in riper years to be given in marriage unto their Sons and Daughters; that ſo the ſucceſſion of infidelity might be aboliſhed. But Chriſtian Princes conſultations prevail as little for their good, as Pharaohs policy for their Fore-fathers harm: they muſt multiply, that Gods plagues may be multiplied upon them. This laſt here mentioned, in their eſtimation not the leaſt, though otherwiſe intended by the ſtate of Spain, was by the diſpoſition of the divine providence brought to paſſe, that another prophecy of Moſes might be fulfilled: Thy Sons and thy Daughters ſhall be given unto another people; and thine eyes ſhall ſtill look for them, even till they fall out; and there ſhall be no power in thy hand. Deut. 28. 32.

3 Of their Eſtate from this Accident, till three hundred years after, nothing memorable hath come unto my reading: diſhonourable it was, in that their name, throughout this time, ſeemes quite put out; miſerable we may preſume it, in that their wonted curſe is not expired, but rather increaſed in ages following, in which we have expreſſe, diſtinct, undoubted, records.

4 About the year one thouſand, they were ſo vexed throughout moſt parts of Europe, that, as Moſes had foretold, and Judaei ea tempeſtate, in pluribus Europae locis graviter vexati, quid agerent, aut quo ſe verterent neſciebant, &c. Papir▪ Maſſonus ex Glabro. my Author (little thinking of Moſes ſpeeches) expreſly notes, They could find no reſt. A company of them, ſeated about Orleans, out of their Diveliſh Policy, addreſſe an Embaſſageto to the Prince of Babylon, advertiſing him, that the Chriſtians in theſe Weſtern parts were joyning forces to aſſault him, hoping hereby to make him invade Chriſtendom, by whoſe broils they expected, either better ſecurity from wonted dangers, or fitter opportunity of fiſhing for gain in troubled ſtreams. But the tenour of their Embaſſage being either known, or ſuſpected by the Chriſtians, the Embaſſadour upon his return was called in queſtion, convict, and ſentenced to the Fagot. Nor could the hainouſneſſe of the Fact be expiated by his death; the reſt of his Country-men (generally preſumed to be as treacherous, when occaſion ſerved) were made away, without any Formal courſe of Law, by Fire, Water, Sword, or what inſtrument of death came next to hand; This fury of Chriſtians raging againſt them, as far as the fame of their villany was ſpred, which was quickly blazed throughout Europe.

5 Ere this time Iſmael was come to his full growth, and his poſterity having proſecuted their old broken title to the Land of Promiſe, through their diviſion had left the poſſeſſion of it to the Turk: and ſo far is Iſaacs ſeed from all hope of poſſeſſing the good things thereof, that the very love which Chriſtians, the true ſeed of Abraham, bare unto theſe Lovely dwellings of Jacob, breeds his ungratious poſterities Wo, unto whom the inheritance belonged. For no expedition, either made, or intended by Chriſtians for recovering Jewry from the Turk and Saracens, but bringeth one Plague or other upon the Jew; ſo provident is this People, to procure their own miſchief, and as it were to anticipate Gods Judgements upon themſelves, by ſuch Devices as their former Embaſſage, whoſe effect was to haſten the Sacred War: which in the Age following, undertaken upon other occaſions, more then doubles all their wonted miſeries. For it being intended againſt the Turk and Saracen, theſe other Infidels were apprehended as a fit ſubject for ſuch Souldiers, as were indeed bent for Aſia and the Holy Land, to practiſe licentious hoſtile Outrages upon, by the way. Others again made a ſhew of ſetting forward againſt the Turks or Saracens of Aſia. intending indeed onely to ſpoil the Jews of Europe; Unto which purpoſe that worthy Edict of the Claremont Councel miniſtred this occaſion.

6 Aventinus Bpo • r • m Anna •• um lib • o q • iu •• . P. 361. •• Germani • s c • litùs voce edita ( • ta •• adic • n • ) D • us • ult, • alliis, •• ſpa •• s, Pa ••• an •• s, l • a • i • , •… ••• •• •… s ho •• i •… vis, •… s praſe ••• Tet • at ••• , •… , •… E • ▪ • pi, Sa ••• •• l, Mona • hi, f • mi ••• ac •• ta, •• ves, op •• ices, ag •• cola, •… , muli • r •• •• cum c •• i • , •… cum •… •• mp •• , cont • berniis, uxori • us, liberis, pradiis, aratro, in Aſiam gregatim migrant; ſub ſpecie religionis (ita ſunt huma •• n • landa •… • mp • n • pe • p •• ant. Anſerem praeferunt ſpiritum ſanctum eſſe. Carolum Magnum revixiſſe prae •… . The joynt conſent of Biſhops and others there aſſembled, teſtified aloud in theſe Termes, Deus vult, Deus vult, having found (as it ſeems) ſome laviſh commendations, as if it had been the Voice of God, and not of Man, brought forth a Rumor of a voice from heaven, calling Europaeans into Aſia: The report was not ſo vain, as the people of thoſe times credulous. For beſide ſuch as were appointed, or would have been approved by the Councel, huge multitudes of all ſorts, conditions and ſexes, run like Hounds to the falſe Hallow; ſome pretending the Holy Ghoſts preſence in viſible ſhape. Amongſt the reſt one E •• cho quoque Dynaſt • cum Rheni accolis unde oriundus erat, ad Pannoniam proceſſit. li que omnes •… • ogo relig •• nis noſ ••• • i ••• re conantur, Philoſophiam noſtram recipere recuſantes Compilant, bonis omnibus •… agunt, domibus climinant at que contrucidant. Duodecim tum millia Judaeorum in noſtra regine •… in Annales relatum eſt. Emicho, with a great band of his Country-men gathered from the banks of Rhein, having ranged as far as Hungary, and there either deſpairing of his hoped prey in Aſia, or onely uſing this expedition, generally countenanced by Chriſtian Princes, as a fair pretence to catch ſome Booty nearer home, falleth upon the Jews about that Country, compelling them either to live Chriſtians, or die. Beſides the ſpoil of their goods, twelve thouſand of their perſons were ſlain by Emicho, and his complices, as the Annals of theſe Countries do teſtifie. The like had been practiſed a little before by one Codeſcalcus a Dutch Prieſt; who had perſwaded the King of Hungary, that it was a charitable deed to kill theſe uncharitable Jews, until his beaſtly life did diſcredit his doctrine, and Chriſtians begun to feel the harms of ſuch licentious Pilgrimages, after the Jews being exhauſted, could not ſatisfie his, and his followers greedy appetites.

7 About the ſame Age, Per id tempus Judaei in Gallia & German a re • um ſuarum ſedem ac domicilium non pauci habebant; Petrus Cluniacenſis literas ad Ludovicum ſcripſit quae extant; iis laudat conſilium regis de bello pro Chriſtianis adverſus Arabes Perſáſque ſuſcipiendo: deinde, expoſita Judaeorum perfidia atque improbitate, Auſeratur air, vel maxima ex parte imminuatur Judaicarum divitiarum maleparta pinguedo, & Chriſtianu • exercitus, qui ut Saracenos expugner, pecuniis, vel terris propriis, Chriſti domini ſui amore, non parcit, Judaeorum theſauris tam peſſimè acquiſitis non parcat, reſervetur eis vita, auferatur pecunia. Serviant populis Chriſtianis, etiam ipſis invitis, divitiae Judaeorum. Crudelior in eos Rodulphus Vilis Monachus fuit, &c. Papitius Maſſonus libro tertio in Ludovico ſeptimo. p. 244. Petrus Cluniacenſ • s directeth a Parenetical diſcourſe unto Lewis the French King, for furtherance of his intended Expedition againſt the Saracens; ſhewing him withall a ready means of maintaining his army, making the perfidious Jews purchaſe their lives with loſſe of their goods. But more vehement, if not more Jewiſh, was Rodulphus Vilis the German Monk, delivering it in Sermons as ſound Doctrine, throughout both Germanies, that for the better ſupply of the ſacred war, (which Chriſtians he thought were bound in conſcience to undertake) the Jews, being as great enemies to Chriſtianity as the Saracens were, might not onely be robbed of all their goods, but ought to be put to death by Chriſtians; as a good Omen to their future ſucceſſe againſt the Saracens. And unleſſe Saint Bernard, with other grave Divines of that Age, had ſounded a Counter-blaſt to this Furious Doctrine, both by mouth and pen; this Monks preſcript had been practiſed generally throughout Germany, ready enough to hold on as▪ ſhe had begun to evacuate her ſelf of Jewiſh bloud, alwayes apprehended by that people as the worſt humour in their body politick: Many ſuch general Maſſacres have been intended againſt them in divers Countries; but God ſtill raiſed up one or other to ſolicit their Cauſe, becauſe Why the Lord would not have the Jews utterly deſtroyed. he hath an ear continually unto the Pſalmiſts Petition, not ſo much for Theirs as Chriſtians good; Slay them not leſt my people forget it, but ſcatter them abroad by thy power, Pſal. 59. 11. Unleſſe God had given them ſuch trembling hearts, and ſorrowful minds (as Moſes had fore-told) through Germany, France, and other Countries, they had not been ſcattered ſo ſoon through this Iſland; whither they were firſt brought from France, by him that brought many grievances thence unto this Nation. But the evil which he intended, hath God turned to our good. For Gods Iſrael planted here until this day, may hear and fear his Heavy Judgement, manifeſted upon theſe Jews in the time of our fore-fathers; albeit at their firſt coming they found ſome breathing from their wonted perſecutions. But ſo prodigious is all appearance of proſperity, in ſuch as God hath curſed, that theſe Jews hopes of eaſe and welfare, are an infallible Symptome of great diſtemper in the publick ſtate wherein they live. Twice onely I find in all the Legend of their wandring, they had obtained ſome freedom, and hopes of flouriſhing in the Lands where they were ſcattered: once in France, in the time of Theodebert and Theoderick, when ſacred orders (as you heard before) were ſet to ſale; Once in England, under William Rufus, whoſe conditions were ſuch, that whoſoever would give enough, might have whatſoever lay in his power to grant. Their eſtate in England, during other three Kings raign until Richard the firſt, yields little matter of obſervation: this people hate had not as yet broken out againſt them, but was all this time in gathering; and after their firſt planting here they were to have a time to bring forth fruit for others to eat, a time to gather wealth for others to ſpend, as Moſes had foretold.

8 Moſt miſerable in the mean time was their eſtate throughout the Eaſtern Empire, as one of their own Writers, (Benjamin Tudelenſis who went on Pilgrimage to viſit his Country-men, whereſoever diſperſed throughout the world) complaineth of their Nulli J •… urbem habitant, excluſi enim ab •… aq ••• um, atque •• ter illud & So phiae •… que in urbem i • e per •… id que n • go •• & commercii cauſa: •… qu • cum magiſtris cong •… diſcipulis, inter quos prima, 〈◊〉 Abdias & Aaron •… & Eliakim gubernator; •… veſtium ſeric • um, quam •… ſunt, i • que ditiſſimi. Nulli •… S • lomonem Aegytium M •… cujus o ••• cio Judaei r • c •• antur, •… • olantur, quam gravem ſentiunt: o •… enim inviſi ſunt Graecis Jud • i omnes, nullo bonorum ac malorum diſcrimine; propter coriarios, qui dum •… • mpuram aquam in plateas, •… ••• undent: ideóque omnes •… p ••• untur, atque in plateis vapu • an • , & coguntur violenter inſ • rvite. Verum Jud • i ipſi 〈◊〉 , ut dixi, ſunt, vitique boni ac miſericordes, •… obſervatores, qui captivitatis miſe •… ammo. Benjamin Tudelenſis in Iti •… . p. 31. general hard uſage amongſt the Graecians, inſtancing in ſuch as were ſeated about Conſtantinople, within whoſe wals they might not come, but upon occaſion of publick commerce or buſineſs; in which caſe they were allowed paſſage onely by Boat, having their habitation, as it were, in an Iſland. Amongſt two thouſand of this ſervile Congregation there reſiding, not one permitted to come on horſe-back, ſave only Solomon the Emperours Phyſitian; whoſe exaltation (perhaps not fourteen handfuls above ground) was held as a publik grace of the whole Nation, the chief ſolace of that miſerable and ſervile uſage, which all the reſt, without difference, good or bad, did ſuſtain, dayly beat and ſcourged in the open ſtreets. Yet muſt we believe this Relator; That theſe Jews were wealthy, good and merciful men, obſervant of the Law, ſuch as could patiently endure this miſerable captivity. But Patience perforce, according to the Proverb, is no Patience. If GOD had granted them ability, or opportunity, they had quickly ſhewed their Jewiſh minds by Jewiſh actions. And why he keepeth them The Fulfilling of Samuels Prophecy in the Jews living after our Saviours death. •… 8. 18. continually under, unwilling to hear their cry, though They cannot, we Chriſtians may eaſily perceive the cauſe. For ſo his Prophet Samuel had fore-told; And ye ſhall cry out at that day, becauſe of your King whom ye have choſen you; and the Lord will not hear you at that day. Which words, Joh • . Baptiſta de 〈◊〉 •… . as a learned convert Jew rightly obſerveth, were not fulfilled in Samuels time; whoſe opinions may be fortified by theſe reaſons.

9 Samuels authority over that people, was not ſo ſtrictly linked with GODS, but that they might reject the one for their preſent Judge, ſtill retaining the other for their ſupream Lord: and who can deny, that the God of their Fathers did rule over them in Davids, Solomons, Jehoſhaphats and Ezekiahs times? Sin no doubt they did in abandoning Gods Prieſt and Prophet, to follow the faſhions of other Nations, in ſubmitting themſelves unto a King. And Samuel, like a good Phyſitian, forewarneth them of that incurable diſeaſe, which this new-fangle and intemperate act did even then Prognoſticate: whoſe Fatal Criſis notwithſtanding did not inſue, until they (overgrown with deſperate, wilful, and intemperate malice) had rejected Hint with open mouth, who was both Prieſt and Prophet, and their lawful King; whoſe kingdom was not of this world, whoſe Soveraignty was ſo united with the divine Majeſty, that 〈1 paragraph〉 in caſting him away, they could not but caſt off God, that he ſhould not reign over them.

10 Again, before that time, God alwayes heard their cry, and redeemed them from all Forrain Bondage; and ſuch as Samuel there deſcribeth, was neither general, nor perpetual under their own Kings: neither did the beſt of ſuch uſe any, nor the worſt all, or moſt part of the natural Iſraelites, in ſuch ſort as he there threatneth; yet all the miſeries there threatned, 1 Sam. 8. 11, 12, 13, 14, 15, 16, 17. have been ſince accompliſhed in full meaſure if I may ſo ſpeak, in length, breadth, and profundity. Firſt, this Servi ••• y hath been extended over All the Nation, without exception. Secondly, the continuance of it hath been exceeding long and perpetual without interruption; and ſo muſt continue until they confeſſe their forefathers rebellion, and acknowledge him for their King, whom rejecting, they rejected God; for he that will not ſo honour the Son, cannot Honour the Father as King. Laſtly, thoſe marks of ſervility, ſet forth by Samuel, have been ſo deeply imprinted in this generation rejected of GOD, that his Prophecy compared with Modern Hiſtories concerning them, will ſeem but as Painted Wounded men in a cloth of Arraſſe, to the bleeding reliques of a ſcattered, vanquiſhed army. For neither under any Caeſar, (though they made choice of Caeſar for their King) nor under any other Kings or States, have they lived as Freedenizons, capable of publick Office or Honour: the beſt of them are but as ſlaves, prohibited to uſe the meaneſt of Chriſtians ſo: The moſt of them, as Samuel fore-told, are admitted in Common-wealths, for manual ſervices or other handy-crafts imployments; Captains I think none of them have been; unleſſe perhaps in ſome deſperate ſervices: many of them in greater Cities are ſuffered to follow Merchandize, that they may ſerve the State as Spunges; alwayes ſurer to be ſqueezed for the moyſture they have ſucked, then to be nouriſhed by it: Sundry of them are curious, Artificers, and profeſſe ingenious Trades; like ſilly Silk-worms, permitted to exerciſe their ſkill in precious ſtuff, to fill Princes Coffers, and find their Countries cloathing.

11 The poſſeſſion offields and Vineyards, hath not been ſo uſual amongſt this people, as their ſpoil amongſt ſuch as poſſeſſed any: ſo this Jew relateth it as a ſpecial prerogative of Ex Na •• ona proficiſcitur lex in omnes nationes▪ ubi ſapientes ſunt & magni & ſuſpiciendi imprimis Calonymus Filius Theodori bonae memoriae ex ſemine David recta genealogia, qui praedia & fundos habet à principibus regio nis, nullius hominis vi • aut impetu • metuentia. Benjamin. Tu delenſ. in Iti • p. 14. Calonymus, the ſon of Theodorus (both in their life-times) chief of the Synagogue in Narbona, and lineally deſcended (as he pretendeth) from David, that he might quietly poſſeſſe the fruits of his grounds. The Princes, it ſeemeth, of that and like places, did take other Jews fields and vineyards, and beſt Olive trees, and gave them unto their ſervants, rather tything then taking the tenth of their ſeed and Vineyards; for that uſually was the Jews part, the other nine (as Samuel foretold, 1 Sam. 8. Eſt urbs eni • ipſa Theim magna & ſr • quens. Hor • regio inter montes qui ſepte ntrionales dicuntur, ſedecim dierum iti • re protenditur, urbibus magnis & m • nitiſ •• mis e • culta, nul • ló que exter • gentis jug • ſubdita. Un prodeuntes incolae fini • mas & ren • tiores etia • gentes diri • unt omnes quotquot 〈◊〉 uſ que ad A •… bes; qui •… ipſis • oedꝰ bent. Iden p. 75. 14, 15, 16.) fell unto Princes Officers lot.

12 But the greater theſe diſperſed ſons oſ Iſaac Servility was, the more it commendeth the fidelity of Gods word concerning the ſons of Rechab, who, as this Author relateth, live united in form of a Kingdom or Nation, not ſubject to any forrain yoak; rather able to offend their neighbours, then likely to receive harms from them. Their eſtate to this Authors dayes continued ſuch, as they themſelves acknowledged unto Jeremy; Onely experience (it ſeemeth) had taught them to build Cities, for their better ſecurity againſt the incurſion of forrainers, which was not againſt their oath, in caſe of neceſſity, as appeareth from Jeremy 35. 9, 10, 11, 12. Becauſe in other points, they have obeyed the commandment of Jonadab their Father, and kept his precepts, and done according to all that he had commanded them; therefore Jonadab hath not wanted a man to ſtand before him until this day; that is, their eſtate hath continued, ſuch as their Father left them, much better then the eſtate of Abrahams Sons by Sarah; Though this Jew at his return to Paris, then flouriſhing with all manner of Arts and Sciences, found his Country-men marvellous great Students in Divinity, and in much better ſtate then might be expected to continue any long time.

13 Lewes the ſeventh, albeit inſtigated thereto (as was ſaid before) had not ſhorn them ſo near upon his Expedition to the Holy Land, but that they might bear Fleece again for his Son to pluck off. Their Synagogues had remained ſtill beautified; and their private wealth, either before his death The perſecu of the Jew France 〈◊〉 Philippus guſtus. much increaſed, or in his time not much impaired. But Almighty GOD, who in Teſtimony of his rejoycing to do them good, had raiſed up Cyrus to Balthazars Throne to releaſe their Nation from that Captivity, which Nabuchad-nezzar had brought upon them; to give the world as perfect a proof of his Rejoycing over them to deſtroy them, and bring them to nought, Deut. 28. 63. did Advance Philippus Auguſtus An. 〈◊〉 K •… O •… vici 〈◊〉 •… pus apud R •… Chriſtianis moleſtos eſſe, primum debita omnibus remiſit, deinde fundos eorum & res noc •… Maſſon. lib. 3. Annal. Franc. initio. Phil. Aug. p. 250., ſon unto the former Lewes, unto the Crown of France, to defeat the Jews throughout that Kingdom, in an inſtant, of all their former hopes. No ſooner was he enthroned King, but preſently he giveth forth his Edict; That their Synagogues ſhould be ſpoiled of all Donatives and ornaments belonging to them: and, enformed of the grievances which Chriſtians ſuſtained by them, granteth a general Releaſe of all debts due unto them from Chriſtians, conſiſcating all their lands and immoveable goods. This was done that Moſes his prophecy might be fulfilled in part, Deut. 28. 30, 31, 33. Thou ſhalt build an houſe, and not dwell therein; thou ſhalt plant a Vineyard, but ſhalt not eat the fruit thereof. Thine Ox ſhall be ſlain before thine eyes, but thou ſhalt not eat thereof: Thine Aſſe ſhall be violently taken away before thy face, and ſhall not be reſtored unto thee: Thy ſheep ſhall be given unto thine enemies, and no man ſhall reſcue them for thee: the fruit of thy I and, and all thy labours ſhall a people which thou knoweſt not, eat; And thou ſhalt never but ſuffer wrong and violence alwayes.

CAP. XXIX.

Of the fulfilling other particular Prophecies of Moſes in the Jews perſecutions, in England, Germany, France and Spain.

1 THat they ſhould not once or twice, in this or that Age, in ſome one or few Kingdoms only, but alwayes, in every place, where they have come ſince their rooting out of their own Land, ſuffer ſuch wrong and violence; muſt needs be thought to have proceeded, rather from Divine Juſtice, then mans Injuſtice, which could not but have varied with the diverſity of times & places, and the ſeveral diſpoſitions of parties, amongſt whom in this their long Pilgrimage they have lived. And yet this brief Enumeration (following) of their particular ſpoils, and hard uſages, ſince Philippus Auguſtus time, throughout the moſt civil and beſt governed States of Europe, will abundantly confirm the truth of Moſes general Induction, in the place now cited, Thou ſhall never but ſuffer wrong and violence alwayes. To begin with their perſecutions in this Land.

2 Had Henry (the eldeſt ſon of Henry the ſecond) (who was 〈1 paragraph〉 preſent at the fore-named French Kings Coronation, acquainted with theſe ſevere Edicts againſt the Jews) lived to enjoy the Crown of England after his Father, as he was entituled King with him: the grievous wrongs and violence, immediately after befalling theſe Jews throughout this Kingdom, had been aſcribed to this politick imitation of the French King his Brother; at leaſt men would have thought, they had been done by his ſufferance or connivence. But God had taken him away, and yet theſe Jews Intreaty continues much worſe under Richard the firſt, who never intended them like harm; onely upon his Coronation day, (with his Raign begins their Wo, which ends not till their final Extirpation hence) not willing to be beholden unto them for their preſents, or (as ſome think) partly afraid leſt admitted to his preſence, they might practiſe ſome Sorcery upon his body, he gave command that no Jew ſhould come either within the Church, where he was Crowned, • or the Palace where he was to dine. But they deſirous to preſent him with ſome gift in hope to have their Charters, and other Priviledges, granted by other Kings, confirmed by him, preſſe in at the Palace gate amongſt others, making (perhaps) more haſt but worſe ſpeed; one of them receiving a blow for his forwardneſs by one of the Kings ſervants, who might well juſtifie the fact by the Kings command to keep them out. The people about the gate apprehend the matter ſo, as if this Jew had been beat by the Kings commandment, and ſo they thought might all the reſt of that crew: and hence fall upon them with ſuch weapons as they could find, as it was eaſie to find bats to beat theſe doggiſh Jews, home to their kennels, where they found but ſilly ſhelter: For albeit their houſes were ſtrong, yet the rage of the people was too great againſt them. With the multitude the former rumour was enlarged, that it was the Kings pleaſure to have all the Jews deſtroyed: And, as the Axiom is, Mens own deſires are quickly believed. So far more apt they were to apprehend this rumour as true, then to examin whether it were true or no, that the Lord chief Juſtice and other Officers, ſent from the King to appeaſe the tumult, were more likely to catch harm themſelves, then to free theſe Jews from preſent danger: ſome of whoſe houſes now flaming gave the people light to ſpoil and rifle others in the dark. For ſo violently were they ſet to wrong them, and eat their labours, that they could not be ſatisfied from dinner time on the one day, to two a clock on the other: many of theſe Jews in the mean time being roſted, or ſmothered with their goods; other leaping out of the fire fell upon their enemies weapons. Although the outrage was ſuch, as in a peaceable ſtate might ſeem intolerable; yet was the hainouſneſs of the offence quite ſwallowed up by the multitude of the offenders. But as the Engliſh eſcapt unpuniſhed: ſo the Jews were not amended, by their correction. Their Stubbornneſs, as the Scripture tels me, did firſt procure their Blindneſs, and their Blindneſſe becoming Hereditarie hath confirmed their Stubbornneſs to poſterity.

3 The former violence which they ſuffered, would have been a ſufficient The Brutiſh Stupidity of the Jews. Caveat to any people in the world beſides, to have carried themſelves with more moderation in a ſtrange land: but not the flies ſo ſtupid and ſenſeleſſe in diſcerning the cauſes of their ſmart, as this people is. Their perfidiouſneſſe and daily ſucking of Chriſtians bloud, had made them moſt odious in this, as in other Lands; and though a number of them be Maſſacred to day for like attempts; yet the reſt are as ready again to morrow to ſeize upon every ſore, either to exhauſt the reliques of life from ſuch as are ſhrunk in their eſtate, by cruel exactions, and damned uſurie; or elſe to intrude themſelves, as wedges or inſtruments of diviſions, into every breach that ſhall appear amongſt Chriſtians, or between them and others. In which practize they have been continually cruſht. Finally, their general carriage is ſo odious and prepoſterous, that, Albeit the CHRISTIAN Magiſtrates conſpire together for their good, they themſelves will certainly provoke their own miſery.

4 The lamentable death of thoſe Jews in London had purchaſed pitie Their Maſſac in Lin in No folk. and compaſſion towards the reſt, (as the Kings Proclamation for their peace and ſecuritie did witneſſe) but their Brethren of Lin can not abſtain from offering that violence, from which the King had priviledged them, to one of their own linage, for becoming a Chriſtian; attempting forcible entrance into the Church, whither he had fled for Sanctuarie. Unleſſe they had thus riotouſly violated the Kings peace, the Chriſtians had not aſſemble •… together, and the Inhabitants were afraid at all to meddle with them. But 〈◊〉 God had provided, that a great companie of Forraign Mariners ſhould 〈◊〉 pair unto this mutinie; who moved with indignitie of the attempt, could not content themſelves with the reſcue of the Convert (at the firſt perhaps onely intended) but aſſault theſe mutinous Jews, through fear repairing to their houſes; which the other firſt rifle, then burn together with their owners, departing unpuniſhed with ſpoil.

5 The end of the Kings Proclamation being once fruſtrate, by this ſtrange Accident, though not purpoſely or directly violated by the inhabitants of this place; his ſubjects elſewhere are willing enough to imitate the Fact, without any occaſion of like wrongs, offered by the Jews only upon opportunitie of doing violence by the Kings abſence, and the preſent muſtering of Souldiers for the Holy Land; upon whom, tranſported hence, their partners in evil, here at home remaining, might poſt over the whole blame of the fact, of part whereof no doubt his Souldiers had been guiltie. The like maſſacres of theſe Jews enſued at Stamford, at Lincolne,, and S. Edmundsbury ſhortly after; but of all others, moſt memorable and lamentable was that, which in the ſame Lent befel them at York.

6 The Jews there dwelling had heard by this time, what had been done unto their brethren in London, and Lin, and ſee now the like or greater violence intended againſt themſelves: ſo that as Moſes in the fore-cited place, Deut. 28. 34. addeth; They became mad for the ſight of their wrong and The Horrible Conſpiracy of the Jews againſt their own ſouls in York. violence, which their eyes did ſee. One of their learned Rabbines perſwades four hundred of his companie, beſieged with him in a ſtrong Tower by a furious multitude, to prove themſelves (ſuch as the world had long taken them, and were now perſecuted for) right Cut-throats indeed, rather then fall into their enemies hands; himſelf confirming his doctrine by his example, in cutting his wives throat firſt, then his childrens, and laſtly by killing himſelf. The reſidue of the four hundred, which he had perſwaded unto this unnatural and Jewiſh Act, not only willing to imitate him herein, would before their death have enforced many others, that would not yield unto this Rabbines advice, to a more violent death, had they not conveyed themſelves into a ſtrong Turret, within the main Tower, which defended them from the flames that conſumed their goods. And yet theſe poor ſouls, that had ſcaped their fellows violence, were born to ſuffer thelike of their Chriſtian Enemies; to their ſhame, who had promiſed them life, upon condition they would yield themſelves, and become Chriſtians; which whether they meant in heart or no as they promiſed, he that trieth the ſecrets of all hearts doth know. Sure I am, their profeſſed Chriſtian enemies did turn Jews in heart, that treacherouſly killed them before any trial made of their ſinceritie towards Chriſt.

7 All theſe wrongs and violences were committed only by the people, much againſt the Magiſtrates mindes; but hereafter the ſupream Magiſtrates, Kings themſelves (as if they had learned wit of their ſubjects) took the Monopoly of wronging the Jews into their own hands. To omit what Richard the firſt had done unto them, their hard uſage under King John, Henry the third, & Edward the firſt, Yet were 〈◊〉 worth enquitie Whether ſuch as have been tranſported out of Spain or other Countries of Europe were not ſent into Egypt; or what entertainment they find there. They came out of Egypt without Ships, for the Sea gave them paſſage. Deut. 28. 68. The 〈◊〉 port of their perſecutions about this time in Spain made them 〈◊〉〈◊〉 to redeem th • n peace. Vide Matth. Pariſ. makes me think, that Moſes, in the laſt words of his often mentioned Prophecie Deut. 28. ſpake in his language that ſaid, Patria eſt ubicun que bene eſt: ſo as England, and every place in Europe, wherein their condition of life hath been more hard and burdenſome, then their forefathers had been in Egypt, may be ſaid to be that Egypt, whereunto the Lord had threatned to bring them again by ſhips. King Johns exactions were ſo grievous, that they had rather ſuffer then do what he commanded, many of them being impriſoned and tortured before they would yield what he demanded. What an intolerable thing was it, for a private man in thoſe times to pay Vide orationem Pontificis Judaeorū, ſuorum calamitates deplorantis apud. Mat. Pariſ. Aaron the Jew paid Hen. 3. 30200 marks. Hollingſh. Anno 1250. p 242. The French King perſecuted them at the ſame time a •… miſerably, a •… Matthew Paris intimates. ten thouſand marks, for refuſal of which that poor Jew of Briſtow was ſo pittifully uſed? But with God it was juſt, to puniſh him by his own greedineſſe of gain; for unleſſe his money had been as dear to him, as meat to ſuch as make Their Belly Their God, he would have let his Gold go, before he had loſt Seven Teeth o •… ne.

8 King Henry the third, firſt demands the third part of all their moveables for his ſupplies; then puniſht them grievouſly by the purſe, for a murther ſecretly committed by them; and thirdly makes them buy their miſerable peace by the third part of what was left: Finally, he brought them to ſuch extream povertie, that his brother, to whom he let them out to farm, could (it ſeems) make nothing of them; and ſo they were freed from this brutiſh ſervitude (as Moſes in the fore-cited place had fore-told) for want of a Buyer. The King ſurely did not ſo much pitty them, as he did himſelf and his poſteritie, who ſhould have gotten nothing of them, if the bargain with his brother had gone forward: whereas his Succeſſor, Edward the firſt, accounted their goods as his own, & for Non-payment of what he demanded, the whole generation ſcattered throughout this Land, were ſhut up in one night, where they enjoyed no day, until they had fined at the Kings pleaſure; who yet perhaps did recover but as much as he and his ſubjects were endamaged, by two hundred and odde of their Country-men, all condemned ſome eight years before for circumciſing, counterfeiting, and waſhing his coyn. This King, albeit their wealth under him was much diminiſhed, had this advantage of his predeceſſours. The Engliſh, deſirous to have them baniſhed, and they, as willing to ſpite the Engliſh by their ſtaying here, were both forward to purchaſe their contrarie deſires by large offers to the King, until the Engliſh at laſt did out-vie them, by a fifteenth, which the Parliament granted for their utter avoidance of this Land; ſo much welcomer was their room then companie.

9 All their immoveable goods, with their Obligations and Bils of debt were confiſcated: Thus (as Moſes ſaith) they had builded houſes, but could not dwell therein, Vineyards they had planted which they could not carry with them, never to return hither again, they nor their ſeed to eat of their fruit: yea, even the gold and coyn, with other riches which they were permitted to tranſport, were reſerved to many of their owners evil. The Sea which gave their forefathers paſſage from Egypt, did ſwallow up a great number of thoſe wealthieſt Jews at their departure out of this Land. And, howſoever both his Fact that expoſed them to danger was moſt Impious, and his ſpeeches Scurtilous, in turning them off to pray to Moſes, when he might have ſaved them, yet if we conſider the concurſe of circumſtances, and opportunitie tempting him, otherwiſe ill diſpoſed unto this fact, his profane jeſting at their miſerable death was a ſenſible document of the Almighties rejoycing to deſtroy them and bring them to naught.

10 During this time of their abode here (which was two hundred and Of theſe Je • Maſſacres in Germany, a ter their B niſhment out England, or bout that ti •… odde years) their general perſecutions throughout Germany (that have come unto my reading) were not ſo rife, as in the ages following. Avent. B •… or. Annaliu lib. 7. p. 44 In the year 128 • (in which they had been generally impriſoned throughout this land) they had ſtabbed a child, throughout his whole body, with needles, at Munchen in Bavere, taking his bloud in a baſon; to uſe it, as the ſuſpition was then, in ſacrifice, for ſtanching that iſſue of bloud, wherewith this people (Chriſtians know why) is continually peſtered. Theſe butchers were detected by the Drover, an old Hagge, taken in the very manner, while ſhe was ſtealing a ſecond for the ſame purpoſe. The body of the former being found out by her directions, the freſh print of infinit wounds filled with gore, imploring vengeance, as it were with ſo many watry and blubber • eyes, did ſo enrage the multitude, that they could not expect the Judges ſentence, but fall immediately upon theſe Jews, notwithſtanding the Princes ſervants, and their chief Magiſtrates earneſt endeavours to appeaſe the tumult conveying as many Jews as they could into their Synagogue, which the people burning with fury, ſet on fire, and with it burned an hundred and eighty Jews.

11 Yet this was but as a little flaſh in the fire-pan to that general fury, which the people of this and other Countries of Germany did diſcharge upon Aventinus lib. 7. Boior. Annalium. this curſed ſeed about ten years after. The Alarum to this Bloudy Fact was a Rumour, true or falſe, by Gods diſpoſition a means to bring deſtruction upon them whom he rejoyced to deſtroy; as ſoon condemned by the multitude, as accuſed for ſtealing away the conſecrated Hoaſt, as they term it, and amongſt other indignities, for braying it in a Mortar, until it bled again. One Rindeflaiſh, of what ſpirit God knows, by profeſſion a Huſband-man (whether one of the raiſers of this rumour, or only taking opportunity upon it blazed abroad by others) proclaims that he was ſent from heaven to deſtroy the Jews, whereſoever ſcattered upon the face of the earth: and with that conjuring acclamation, As many as bare any love to Chriſt, or wiſhed the ſafety and welfare of Chriſtendom, let them follow him, gets ſo many followers, that through eight or nine Cities, named by mine Author, and many others omitted, they rob, ſpoil and kill theſe Jews, now become as obſtinate and ſtubborn as the others were violent. For after they had gathered their goods and houſe-hold ſtuff together, leſt the Chriſtians ſhould be any better by it, or they themſelves by Chriſtians, that would have enforced them to Baptiſm, the men with their Wives and Children caſt themſelves into the fire, and ſo periſh with their ill gotten goods. The Signs of the time with which in particular we are not acquainted, did fully perſwade both Prieſt and People, that all was done by Gods ſpecial appointment: and Aventinus himſelf ſaith, Iram divinam fuiſſe neceſſe eſt; becauſe the Emperour, moſt deſirous to revenge their wrongs, was enforced to give place to this perſwaſion, and diſſemble his grief. The magiſtrates of Regineburgh (the ancient Metropolis of Bevere) with much ado perſwaded their people to forbear execution of their wrath, and expect more certain warrants from heaven for their proceedings.

12 Supereſt ultimus Philippi annus: illo, lep • oſos, Jud • óſque in Gallia vexatos conſtat, propter ſulpic •• nem vene •• in poteos 〈◊〉 —. Au ••••• 〈…〉 (nulla expectat • judicii formâ) igni illos cremante▪ Papirius Maſſonus. l. 3. Fran. Annal. in Philippo Longo▪ p. 3 • Not many years after this their general calamity throughout Bevere▪ and old France, they and the Lepers conſpire to poyſon the Fountain throughout the French Kingdom, and are both made away on heaps by th •… people, dying for the moſt part by the contrary element, without any con •… viction or arraignment, which forty of them Idem Ibidem impriſoned at Vitrie in Camp •… nie, did wiſely prevent, by killing themſelves all in one Gaol. So cunnin •… ly doth the Almighty plot their overthrow, ever ſince he became their en •… my, that it is oft times hard to ſay, Whether mans purpoſes for their goo •… or evil, bring greater plagues upon them. Not fifteen years before t •… time, Uno die Judaei • ota Francia capti, bonis eorum fiſco addictis, regni finibus excedere juſſi •… 〈◊〉 Maſſon. lib. 3. Annal •• m Francoru • ▪ p. 363. Philip the Fair had apprehended all the Jews throughout his domin • ons in one day, robbed them of their goods, and rid his land of them. About ten years after this their baniſhment by publick Edict (not five years before the late mentioned perſecution) Idem Papir. in vita Ludovici. Hutini p. 372. Lewes the tenth, ſon to this Philip, intending their good, revokes his Fathers Edict for their perpetual baniſhment, and brought them back again into France; where theſe malefactors were, by the appointment of God, to ſuffer juſt puniſhment for their villanies there committed by their Fathers and them, and their bodies ſerving for fuel to the flame, prepared by God to purge the air, which their blaſpemous mouthes had polluted.

13 Aventinus lib. ſeptimo Annalium Boior. The like plagues, but far more general, from like provocation, did befal them, about the year 1337. and the times enſuing, till 1348. The like plague befel them at Prage: about the year 1389. for the like contumely offered by their children to the Hoaſt (as they term it) Incenſis domibus, f •… inae cum parvulis ſe ſua ſponte injecerunt incendio, ne probris Chriſtianorum expoſitae ad extremum necarentur. Krantzius Wandalorum Hiſt. l. 9. c. 23. They hoped Chriſtian religion ſhould have died in the wars between the Emperour and the Pope; the ſtate of Chriſtendom, they ſaw deeply endangered in theſe civil broyles: and they according to their Jewiſh Policy, ſeek to thruſt it over head and ears in Bloud, poyſoning the Fountains throughout Germany, offering like violence to the Sacraments as they had done before; and by this juſt provocation were ſo dealt withall by one Hartmannus and his complices, as they had been uſed ſome forty years ago by Rindeſlaiſh. The rehearſal of all particular outrages committed againſt them, during the time of the Pope and Emperours variance, would take up more room in this Diſcourſe, then all the reſt hitherto reckoned. Vide H. Mutium & Bertoldum Preſbyt. Conſtant. Moſt memorable is that of the Jews, inhabiting Wormes; who, perſecuted by the people, implore the Biſhops interceſſion for their ſafetie: the conditions of their peace, procured by him, were to be waſhed from their ſins; and having reſpite given to deliberate upon the point, they pollute themſelves with their own bloud, without returning any further anſwer to the Biſhop that had interceded for them.

14 This and the like Barbarous impiety, committed by others of this curſed race at Vitrie, almoſt forty, at York, above an hundred years before, cannot be aſcribed to the Revolutions of the Heavens, or ſucceſſive Reign of ſome unruly Stars; all of them were from His Will, in whom there is no ſhadow of change. In theſe laſt Maſſacres, as in the former, the Magiſtrates in many places had mindes willing enough to ſave them, but durſt not venture their bodily preſence for their reſcue. Albeit the manner of the Chriſtians proceeding againſt them be uſually ſuch, as none but Jews would juſtifie; yet this is an evident Argument, that the Lord of lords, and King of kings hath ordained them to ſuffer wrong, whom the greateſt powers, in ſuch civil States as Germany, France, and England are, cannot right. For although the Palſgrave, with ſome others inclining unto them, had taken their protection upon them in theſe laſt Perſecutions; yet even this pity, whether true or pretended, did cauſe their further wrongs, by grievous exactions, for maintaining the war begun in their defence. So ſtrangely doth the wiſdom of God bring that to paſſe, which his ſervant Moſes had foretold, Deut. 28. 29. Thou ſhalt not proſper in thy wayes, thou ſhalt never but be oppreſſed with wrong, and be polled evermore, and no man ſhall ſuccour thee. Even •… r it ſelf by their diſtempered appetites is turned into Sorrow. Though all Chriſtian Kings and States ſhould conſpire together for their weal; yet (as I ſaid before) they will conceive miſchief, and bring forth their own deſtruction, by •… ing out into ſuch ſhameful Acts, as deſerve grievous puniſhment in ſight of God and man. So in the Krantzius. lib. 10. Wandal. cap. 18. year 1410. they go about their wonted practiſe of crucifying, a Chriſtian childe in contumely of our Saviour Chriſt; but their intent being known before they had opportunity of acting it, the Marqueſſe of Miſna, and Land-grave of Turing find room enough for their coyn in their coſſers, but leave none for them, ſtript naked of all they had within any part of their dominions. Or if they do ſometimes that which in it ſelf is good, they do it with ſuch malicious mindes, that God gives them but the reward of wickedneſſe: Krantzius. lib 〈◊〉 . Saxon. cap. 〈◊〉 . So in the year 1421. for furniſhing the poor Chriſtians of Bohemia with money & munition againſt their Antichriſtian perſecutors, they were generally impriſoned throughout Bevere, quite bereft of all their money and coyn, and laſtly baniſhed all the dominions belonging to Frederick Duke of that Province. Nor doth their in bred ſpight to Chriſtians, or their plagues due thereunto wear out in that age. For, in the year 1497. they were burnt at Krantzius 〈◊〉 . lib. 14. cap. 1 • . The like facts and 〈◊〉 of the Jews, at •… , are related to the ſame Krantzius 〈◊〉 . 8. Wa • d •• cap. 8. •… Of theſe Jews eſtate in 〈◊〉 and Portugal •… Emanuelis. Stenneberge in the Province of Stargardia, for their wonted violence, and indignities offered to the bleſſed Euchariſt.

15 Thus much of their eſtate in England, France, and Germany, until the year 1500. Of their eſtate in Germany ſince, if God permit elſewhere, becauſe it yields matter of diſtinct obſervation from the former. Now briefly to acquaint the Reader with ſo much of their affairs in Spain, as may teſtifie ſome other parts of Moſes his prophecie in the forementioned place. In the year 1482. the meaſure of their iniquitie was grown ſo full, that this land could not bear it: and they themſelves become ſo abominable to Ferdinand, and Iſabel his Queen, that none of this ſeed muſt ſtay within their dominions, unleſſe they will become Chriſtians, as ſundrie of larger poſſeſſions amongſt them in outward Profeſſion did, the reſt were ſcattered thence into other Countries, moſt into Portugal, welcome for their money to ſojourn there a certain time: after which as many as were found in Portugal, were there to remain as ſlaves unto the King, ſuch as would, were to be tranſported at his coſt and charges. The King himſelf (unleſſe Oroſius be partial for him) was careful to perform his promiſe, to ſecure them of peace during their abode, and of ſafe paſſage at the time appointed. But the Marriners having once gotten them aboard, did make their ſhips as ſo many priſons, or houſes of torture, to wreſt wealth out of their hands, lengthning the time by circular and unneceſſarie turnings, back and forth, until the Jews had quite ſpent all their proviſion, afterwards enforced to buy their food, and other neceſſaries of the Marriners, at what rate they pleaſed. And, not content with ſpoil of their goods, they abuſe the bodies of their wives and daughters to their luſt, not pleaſant enough, unleſſe ſauced with other contumelies, and indignities practized upon their Fathers and Huſbands. Finally by theſe marriners, too much thinking that their paſſengers were Jews, and might be uſed accordingly, they forget that they themſelves were Chriſtians, and ſtain that ſacred profeſſion with all manner of baſe villany and impietie. Partly through this delay in ſhipping over the firſt company, partly, through the abuſes done unto them, ſo ſhameful, that the fame thereof was brought unto their fellows ears by the wind, which ſerved the Marriners back to Portugal: the later ſort remaining in expectation of ſafe paſſage, either could not, or would not be tranſported at the day appointed, and ſo by their ſtaying become captives to John then King of Portugal. But Emanuel his ſucceſſour, not long after ſets them free, uſing all other fair means to bring them unto Chriſt, until Ferdinand and Iſabel his confederates, ſolicit theſe ill-thriving plants ejection The Jews •… Portugal, 〈◊〉 their •… . out of Portugal, as unfit to ſettle in any Chriſtian ſoil. After long debatement with his counſellers for their exile or ſtay, the freſh examples of their expulſion by ſo many other Chriſtian Kings and Princes did move Emanuel to their imitation. So that either they muſt avoid his dominions by a certain day, or elſe remain there either free-men in Chriſt, or ſlaves and Captives unto him: as many of them did againſt their wils, not able to provide themſelves of ſhipping, having but one port at laſt allowed them for their paſſage: whereas at the firſt promulgation of the Kings Edict againſt them, they had choice of three. The greatneſſe of their number, beſt appearing by their confluence about the day appointed for their paſſage, moved the good King with compaſſion, to ſee ſo many thouſand ſouls ſhould deſperately run the wayes of death; and ſeeing no hope of diſeaſoning the old and withered ſtocks, fit fewel for everlaſting flames, he was the more deſirous to recover ſome of their young and tender grafts, by watering them with the water of grace: and for this purpoſe gives ſtrict commandment, that all their children under fourteen years of age ſhould be taken from their Jewiſh parents, and trained up in the School of Chriſt. This ſodain and unexpected divorce, though intended in compaſſion of the children, brought greater miſerie on the Parents, then if their own fleſh had been torn from their bones. There a man (ſo his heart would have ſerved him) might have ſeen ſilly infants haled from their mothers breaſts, more willing to embrace death, then part with them; And yet for pittie, (leſt their hands by holding faſt, might prove their childrens racks) ſuffering them to be drawn out of their tender Embracements, with far more grief and ſorrow of heart, then they had been brought out of the womb; Fathers enclaſping their ſons and daughters, willing to die in their arms, had theſe beat off (as hoopes from veſſels which they environ) from their childrens bodies, and either broken or benummed with blowes. A voice was heard through Portugal, ſurpaſſing that in Ramah, nothing but mourning, and weeping, and lamentation, many a Leah blearing her eyes with weeping for her children, and would not be comforted; Men and women filling the heavens with more hideous outcries then the Egyptians did at their Fore-fathers departure out of Egypt: when the Firſtborn of every Family, throughout the land, was ſlain at midnight. But theſe were bereft at once of all their loving children, in the open Sun. Many of them, not able either to reſcue or diſpatch their own bowels, become mad with the ſight that their eyes had ſeen, and killed themſelves: Others, having better opportunitie, account it a part of their happineſſe, to be able to prevent their childrens waſhing in the ſacred Font, by drowning them in draw-wels and ditches. In both theſe calamities, at the two fore-mentioned tranſportations, we may ſee thoſe Prophecies of Moſes exactly fulfilled, Deut. 28. 30. Thou ſhalt betroth a wife, and another man ſhall lie with her. And again verſe 32. Thy ſons and thy daughters ſhall be given unto another people, and thine eyes ſhall fail at the ſight every day, and there ſhall be no power in thy hand. Many Moors, profeſſing Mahumetiſm, were tranſported from Portugal the ſame time, but had no ſuch violence offered them: what was the reaſon? God would have a manifeſt diſtinction between this and other people. The Barbarous Moors had ſome power in their hands, & the Portugals abſtain from like uſage of them: leſt the report coming to the African Mahumetans ears, might have moved them to avenge their wrongs upon poor Chriſtians, living amongſt them. But theſe Jews no where had any Nation, none to avenge their grievous wrong, which the Lord God of their Forefathers had ordained they ſhould ſuffer, at all times, in all places whereſoever they have come, without redreſſe.

16 Nor do their Fates change with their Name or Profeſſion. For what violence was ever offered to any of this race like to that which theſe late converts Chriſtned Hebrews, (but ſtill Jews in misfortunes) ſuffered in The latentable Maſſacre of theſe Jews at Liſbon: and the natural Conſequence of Monkiſh devotion towards Chriſts Image therein repreſented. Oſorius lib. 4. de rebus geſtis Emanuelis. Lisbon, in the year 1506. Two thouſand maſſacred in three dayes ſpace; many not ſuffered to die of deadly wounds, were dragged by their mangled limbs into the market place, where the bodies of the living and ſlain, with others half alive half dead, were burnt together on heaps. The Spectacle was ſo horrible, that it quite aſtonied the reſt of this miſerable progenie, at other times as deſperately ſet to ſuffer, as Monks furiouſly to inflict any torture. Parents durſt not mourn for children, nor children ſigh for their parents, though each haled in others ſight to the place of torments, leſt theſe ſignifications of their grief and ſorrow might bewray them to be of the tormented kinred, with whom the leaſt ſuſpicion of alliance, was ſufficient to make them inherit like plagues, ere the breath was out of their predeceſſors bodies. Ingens eo die ſtupor adeo miſe •• i •… gentis ſenſus oppreſſerat, ut ne lamentari quidem cladem illam, & deplorate miſeriam ſu • poſſent. Qui ſe oc •… bant, quamvis filios aut patentes ſuos ad ſupplicium abripi viderent, ne lugubri gemitu proderentur, vocem emittere non 〈◊〉 . Sic a eos me •… tus exanimaverat, ut vivi non multum à mortuor • ſimilitudine diſtarent. Oſorius de rebus g •• Emanuelis lib. 4. Oſorius deſcription of theſe diſtreſſed ſouls perplexitie, ſhewed in their geſture and cariage during this Maſſacre, may ſerve, albeit he meant nothing leſſe, as a Paraphraſe upon the laſt words of Moſes often-mentioned Prophecie. There (that is in the utmoſt parts of the earth) the Lord ſhall give thee a trembling heart, and a ſorrowful mind, and thy life ſhall hang before thee. The diſpoſition of the Divine Providence in affording opportunitie to this licentious out-rage was much what like to that, deſcribed before in Lin. A great part of theſe Tragical Actors were German and French mariners, which had repaired to Lisbon for other traffick, but returned home unpuniſhed, burdened with the ſpoil of theſe Hebrews goods, but more heavily laden with guilt of their bloud: albeit their ſouls were not ſo deeply died therewith as the Lisbon Monks, who had inſtigated them and others to this Butchery, inflamed themſelves with this furious zeal only by an unſeaſonable ſpeech of one poor Hebrew apprehended by the other as derogatorie to our Saviour. For whileſt the others, by long gazing upon the picture of his wounded ſide, through a glaſſe took the reflex of light, thence caſt upon their dazled eyes, for a Miracle, the ſilly Hebrew, whether openly to contradict, or unawares (uttering to ſome by-ſtanders what he thought) bewrayed his incredulitie, How a piece of drie wood ſhould work Miracles.

17 Whileſt I read ſo many Chriſtned ſouls, thus Butchered like Beaſts for ones denial of divine Honour to a liveleſſe Image, I could not but pauſe with my ſelf; and now I muſt commend it to the Chriſtian Readers conſideration, whether that part of Moſes prophecie, and there thou ſhalt ſerve other Gods, which thou haſt not known, nor thy Fathers, Wood and Stone, may not be underſtood Deut. 28. 36, 64. of the convert Jews throughout the Popes Dominions, thus oft times urged to commit Idolatrie with ſtocks and ſtones, upon more Tyrannical terms, if they gainſay, then their Forefathers were either by the Aſſyrian, Caldaean, Egyptian, Roman, or any whoſoever had led them Captive out of their land. If the Monkiſh Apologizer reply: There is a great difference between the Heathen Idol, and their Image worſhip: I grant the Idolatrie is of a divers kind: and ſo it ſeems Moſes meant when he threatned this people, that after their final tranſplantation by Adrian, and their ſcattering through Spain, and theſe Weſtern Countries, They ſhould ſerve ſuch Gods as their Fathers had not known. For this peoples Forefathers, before Moſes time and after, had known the Heathen gods too well. If the Romaniſt yet rejoyn, that in worſhipping Chriſts Image, they worſhip Chriſt, I will not deny, but he may think ſo: for ſo the Jews thought they honoured Moſes, becauſe they honoured the Letter of his Law. But, to omit other reaſons, this and other like outragious Facts, committed upon as light occaſions, ſhall convince their nice School-diſtinctions of foul errour, and turn their lies with ſuch violence into their throat, that (as Saint Auguſtin interprets the Pſalmiſt of theſe Jews) It ſhall even break their teeth in their mouthes. For if the zeal Pſal. 58. 6. theſe Monks of Lisbon bare unto this Image, had been directed unto Chriſt, they had in ſome good meaſure been transformed into the ſimilitude of His gentle, meek, and merciful diſpoſition. It was Wbod-worſhip doubtleſſe which had made them ſo mad and furious: It was their continual adoring of ſtones, which had turned their hearts of flesh into hearts more full of fire then the flint, and harder then the hardeſt Adamant. But of the effects of Monkiſh pitie towards Chriſt or the Crucifix, as alſo of the Jeſuites doctrine concerning Image-worſhip, elſewhere if God permit. Thus much of theſe Jews eſtate from time to time, may ſuffice for our intended purpoſe, to be further collected in the Chapter following.

CAP. XXX.

General collections out of the particular Hiſtories before mentioned: the ſtrange diſpoſitions of the Jews: and Gods Judgements upon them, all Teſtifying the Truth of Divine Oracles.

1 I Cannot but approve Gens perfida, agens quod ſolet mus in pera &c. Crantz. Libro Undecimo, Saxon. cap. 7. Crantzius his judgement of theſe Jews, That they are a perfidious and wicked people, worthy to be ſpew'd out of the confines of Chriſtendom, as many Princes have expelled them their Dominions. But as the ſame author obſerveth, howſoever Chriſtian Governours (as the world now counts Chriſtians) are moſt Oppoſite in outward ſhew to the Religion which they profeſſe: yet they agree too well with them in their love unto this worlds god; By whoſe means theſe Jews, after they have been expelled one country, find admiſſion into ſome other, or elſe into the ſame again; as they did into France whence they were expelled by the Father, and brought in again by the Son; and into Abierunt hoc anno ex hac parte Judaei, Pii 5. Pontificis max. juſſu, qui acerrimo diplomate exterminari illos ex eccleſiaſticae ditionis Civitatibus mandaverat. Quanquā enim illos tolerabat Eccleſia, miſerata illorum vicem, ut Chriſtianis frequē ti illorum aſpectu, Chriſti Dei mors, verſaretur ob oculos; & Judaei Chriſtianorum exemplis, ac doctrina, ad amplectendam Chriſtianae fidei veritatem, quam reliquias Iſrael, iuxta divini vatis oraculum, accepturas, conſtat, incitarentur: i qua, fi ablegarentur ad alienos, longius multò abeſſent: Tamen, cum, & uſuris gravibus exigendis, & latronibus furi •… que etiam rerum Eccleſiaſticarum recipiendis, magicis artibus, ac lenociniis mulierum exercendis, illorum impietas 〈◊〉 • o proceſſiſſet, ut pro communi omnium incolumitate expediret, tanti vim morbi celeri remedio coercere, omnino 〈◊〉 tejiciendos ex civitatibus decrevit. Hieron. Rubeus. lib. 11. hiſt. Raven. Ravenna whence baniſhed (for their combination with thieves and robbers, and ſacrilegious perſons, for Sorceries or Magicall charms, in winning women to their own or others luſt) by Pius Quintus in the year 1568. they were recalled by Sixtus Quintus in the year 1587. As if the former of theſe Kings and Popes had caſt their hooks into another mans liberties, and their ſucceſſours had drawn them, when they had caught the prey. For ſo in truth theſe Jews are like roving Hounds or Spaniels, which catch a prey whereſoever they come, and carry it unto any Prince, or Potentate, that will give them Harbour. They never ſtand upon better tearms with any Prince, or people, then notorious or cunning malefactors do with grave Judges, or great States-men; Who oft-times wink at ſuch villanies as they hate, for ſome further purpoſe. Nor could theſe Jews ever hitherto purchaſe their eaſe and quiet, as they have often done their admiſſion into divers countries. Since their rooting out of their own land, they have continued as Hares Hunted from their ſeat; no ſooner find they any place of habitation in theſe ends of the world, but the crie of Gods Judgments ſtreight purſues them. If for a time they may ſeem to gather ſtrength, or to recover themſelves from that faintnes of heart: it is but to take their Feeze (or Riſe) with greater force to their Break-neck. In the pits, which they dig for Chriſtians, are their own feet alwayes taken. The beſt advantages which they can eſpie and entertain with greedineſſe for their good, are but baits, laid by the Almighties hand to entrap them •… and whileſt his Judgements hunt them one way, and they take another t •… eſcape them in the very places (whereunto they flie for refuge, as Fox •… chaſed do to their holes) is the Fatall Gin ſet for their Souls; as appears out of the Hiſtories here ſet down, which are but ſo many Experiments of M •… his rule, Dent. 28. ve ſe 65, 66, 67. Alſo among theſe Nations, thou ſhalt •… nonſt, neither ſhall the ſole of thy foot have reſt: for the Lord ſhall give thee there a trembling heart, ſinking eyes, and a ſorrowful mind. And thy life ſhall hang before thee, and thou ſhalt fear both day and night, and ſhalt have no aſſurance of thy life. In the morning thou ſhalt ſay, would God it were evening, and at evening t •… ſhalt ſay, would God it were morning. For the fear of thine heart which thou ſhalt fear, and for the ſight of thine eyes which thou ſhalt ſee.

2 But as no money could hitherto purchaſe their peace, and ſecurity from calamities: ſo neither could their calamities, though continually moſ Of the •… ſome •… which •… Moſes and the Prophets.. grievous, redeem their eſtimation in the world, nor all the bloud of their •… (though their Maſſacres have been numberleſs) till theſe times, allay much leſs extinguiſh that hateful and loathſom conceit, which moſt men have entertained of them. To aſcribe all this to their forefathers ſins againſt our Saviour is true, but too general to give ſatisfaction in all particular doubts which their eſtate might miniſter. For why the children ſhould inherit their fathers curſe, without continuance in like ſins, is a point which admits no reſolution Again, why This People above all other creatures ſhould continue their deviliſa temper ſtil, having tried ſuch change of air, diverſity of ſoils, converſing among ſo many ſeverally-diſpoſed people, ſeems yet more ſtrange. I have read of trees, leaving their poiſon with their native ſoil, by tranſplantation bringing forth edible and wholſom fruit; Wolves in few generations will become as kind as dogs. Lions and Bears by often preſence of men grow more tame; generally beaſts of moſt wild nature by often houſing will come near the nature of domeſtick creatures. Rude Idiots by frequent entercourſe with men of better faſhion, in time wil take ſome tincture of civility and diſcretion. Of all ſenſible creatures only the Jew, in ſo many deſcents, after ſo many grievous corrections, for his own, and his Forefathers ſins, can no more leave his Jewiſh diſpoſition, then the Leopard can his ſpots. It further encreaſed my admiration, why the whole Progeny being utterly baniſhed this Land above three hundred years ago, their memory ſhould ſtill remain for a patern of miſchievous mindes, either apt to do, or ſit to ſuffer any violence: The very name of a Jew ſerving this people as a perfect meaſure, either to notifie the Height of Impiety in the Agent, or to found the depth and bottom of an abject, worthleſſe, forlorn condition in any Patient. Better we cannot expreſſe moſt cut-throat dealing then Thus, None but a Jew would have done ſo: Lower we cannot prize any one of moſt abject Condition, then by comparing him to a Jew. For ſo in common ſpeech we exaggerate Enormous wrongs, done to the moſt odious or deſpiſed amongſt us, This had been Enough for a Jew to ſuffer, or I would not have done ſo to a Jew. All theſe Plagues are come upon them, for continuing in their Forefathers ſteps; and To make their Creator the Author of their villanous minds, were Impiety: His word endures for ever, Perditio tua ex te, O Iſrael. Yet, is it poſſible that any people, endued with the light of reaſon, ſhould continue ſo obſtinate and obdurate, as willingly to deſerve all mens hate they have to deal with? I know not better how to reſolve this doubt, then our Apoſtle did his, of their forefathers unbelief, after ſo many Miracles wrought amongſt them: Therefore (ſaith he) could they not believe, becauſe Eſayas ſaith, He hath blinded their eyes, &c. John 12. verſe 39. and 40. Therefore muſt I ſay, they could not but continue hateful and opprobrious amongſt all people with whom they have converſed, Such ſpeeches do not import an Abſolute Cauſe of the thing, but of our inſtruction or perſwaſion concerning it. becauſe Moſes had ſaid, Deut. 28. 37. Thou ſhalt be a Wonder, a Proverb, and a common Talk among all people, whither the Lord ſhall carry thee. So likewiſe had Jeremy 24. verſe 9. I will give them for a Terrible Plague to all the Kingdoms of the earth; for a reproach, and for a Proverb, for a common talk, and for a curſe, in all places where I ſhall caſt them. If any man then further aſk, Why Iſrael is cut off from the Land which God had given him, and made a Proverb, and a common talk amongſt all people; God himſelf hath taught us how to anſwer, Becauſe they have forſaken the Lord their God, which brought their fathers out of the Land of Egypt, &c. This the Lord himſelf foretold, and gave them warning of, even when he ſpecified the Articles of his Covenant, made with Solomon for their peace, 1 Kings chap. 9. verſ. 6, 7, 8, 9. Theſe Authorities may ſuffice, to ſtay all ſuch doubts as might ariſe from curious enquiring after the cauſes of theſe peoples inceſſant miſery; which cannot ſeem ſtrange, becauſe fore-told; nor unjuſt, in that they were born to more extraordinary proſperity; from which being faln, by following their own ungracious wayes, they are now reſerved, as Pharaoh after many admonitions was, for Marks or Butts, againſt whom the arrows of Gods wrath and vengeance muſt be ſhot, to the terrour of others, and manifeſtation of his power.

3 Theſe grounds ſuppoſed, the Conſideration of their many and Cruel Maſſacres, their often ſpoiling and robbing, and other outrages, which, according to the fore-cited Prophecies of them, they continually ſuffer, would the Atheiſt but lay it to his Heart, would wring thence, what the Divine Oracles have uttered; that this had been a people appointed to deſtruction, never ſuffered to multiply unto a Nation; as if God had uſed them as men do wild Beaſts, nurſing onely ſo many of them, as may make ſport by their deſtruction. So likewiſe their continual wandring up and down in the world, without any reſt, doth abundantly witneſſe; that albeit they bare the ſhape and nature of men, yet are they no natural part of the World; but have the ſame proportion in the Civil body, or Society of Mankind, that bad humours have in our natural and material bodies; Which by courſe of nature ſhould be expelled her confines, but, being retained, run from joynt to joynt, and laſtly breed ſome grievous ſwellings in the extream parts. And, amongſt other moſt tried and demonſtrative Experiments of Moſes often-mentioned Prophecie; this is not the leaſt; that Spain and Portugal, for theſe later years, have been the chief receptacle of theſe Jews: as if Hercules Pillars, accounted by the Ancients the utmoſt ends of the World, were not the full period of their peregrination Weſt-ward, whom the Lord had threatned, Deuteronomie 28. verſe 64. to ſcatter amongst all people, from the one end of the World unto the other. There they have been in greateſt abundance for many years, as it were expecting a wind for their paſſage to ſome place more diſtant from their native Country. And who knows whether that Prophecy, Deuteronomie 28. verſe 41. Thou ſhalt beget Sons and Daughters, but ſhalt not have them; for they ſhall go into captivity: hath not been fulfilled, in the Jews inhabiting that Kingdom? Whether many of their Stock, whom Emanuel detained in Portugal, have not been tranſported ſince into America? or whether many of the Spaniſh Colonies, have not a mixture of Jewiſh Progeny in them? Nay, who knows, whether the Weſt Indies were not diſcovered, partly, or eſpecially for this purpoſe, that the ſound of theſe Preachers, unto whom God hath appointed no ſet Dioceſſe, might go out into all Lands with the Sun, and their words unto the ends of the world, until they return unto the place whence they were ſcattered? But theſe conjectures I leave to be confuted or confirmed by future times, deſirous to proſecute briefly ſome obſervations of their fore-paſſed miſeries, not yet ended.

4 As Gods judgements upon this people have had no end, ſo neither have the grounds or motives of Chriſtian Belief any limits; every degree of their fall is a ſtep unto our riſing. Enough it were to condemn the whole Chriſtian world of Infidelity, if it ſhould not be rapt with Admiration of Gods mercy towards us, as it is manifeſted onely in his ſeverity towards them. But if, unto their perpetual grievous calamities here recounted, we adde their like continual ſtubbornneſſe of heart, we ſhall prove our ſelves more ſtiff-necked then this people it ſelf, unleſs we take up Chriſts yoak and follow him; under which only we ſhall find that eaſe and reſt unto our ſouls, which they have wanted ever ſince his death, and without repentance, muſt want everlaſtingly. Angels, Men, and Devils, yea all the world may clearly ſee, that the God of their Fathers hath caſt them off; that they have born no Signs or Badges of his Ancient wonted favours, whileſt innumerable grievous marks and ſkars of his fearful indignation againſt their Fathers ſtill remain unhealed in the children, after more generations, then their Anceſtors Seat of proſperitie had been in the promiſed Land. And yet even theſe later, as all the former, ſince their ſcattering thence, continue their boaſtings of their prerogatives, as if they were his only choſen people. A grievous diſtemper of bodie and mind hath run in their bloud for almoſt 1600 years; the children ſtill infected with their fathers diſeaſe; all raving and talking, like men in a Phrenzie, As if they were Wiſdoms Firſt-born, and Heirs of Happineſſe. This their unrelenting ſtubbornneſſe is an irrefragable Argument, That they are the degenerate ſeed of faithful Abraham. For, Stubbornneſs is but a ſtrong A compariſon of the •… Jews •… with the ſtedfaſtneſſe of Abrahams faith. Hope malignified, or (as we ſay) grown wild and out of kind. If the Scripture had not deſcribed His Nature and quality with His Name, we might have known by theſe modern Jews, that their Firſt Progenitour had been a Man of ſtrong Hopes, againſt all Hopes in the ſight of men: But theſe go further, continuing ſtiff in their perſwaſions of Gods favour towards them, contrarie unto the grounds of Hopes, either in the ſight of God or man, inſolent in confidence, even whileſt they are at the very brink of deepeſt deſpair. Abraham looked for a Son, after the chiefeſt ſtrength of his body was decayed, and Sarah his wife by courſe of Nature paſt all poſſibilitie of conceiving: but His Hopes were aſſuredly grounded upon His Faithfulneſſe which had promiſed the ſame: Theſe hope for a Meſſiah, after the Fulneſs of time is paſt and gone, and their Country, being the Land of his Nativitie, covered with Barrenneſſe and deſolation; without all grounds of hope, quite contrary to the predictions of GODS Prophets, whom they believe in groſſe; after whoſe meaning They groap as palpably now in the Sun-ſhine of their Meſſiahs glory, already revealed, as if it were in Egyptian darkneſs. Yet even the fulneſſe of that joy, which moſt of them do look for in the dayes of their Meſſiah (were their hopes of his coming as probable as they are impoſſible) could not in reaſon ſupport any other mens nature, to ſuſtain that Perpetual violence, diſgrace, and torture, which they indure throughout ſo many ſucceſſions, in this weariſome time of their Expectation. Abraham was approved of God, for his readineſſe to ſacrifice his ſon Iſaac at his command. Theſe his degenerate Sons have crucified the Son of Abrahams God; and for their infidelitie and diſobedience, have been caſt out of that good Land, which was given to Abraham and his righteous ſeed; and for their ſtubbornneſſe in like practiſes, their poſteritie continue Exiles, and Vagabonds from the ſame, not to this day willing to offer up the ſacrifice of a contrite heart, for their diſobedience paſt, but rather (adding thirſt to drunkenneſs) Bleſſe themſelves, when they hear the words of that Curſe, promiſing peace unto themſelves, though they walk Deut. 29. 19. on according to the ſtubbornneſs of their Forefathers hearts. Their own deſires they will not break. But Vide Socratem lib. 7. cap. 16. Krantzium lib. 10. Wandalorum c. 18. Papiriū Maſſon. lib. 3. p. 335. ex Villaneo. Vide Hollinſhead. An. 40 Hen. 3. & alibi. At Prage in the year 1240. (or thereabout) they crucified a Chriſtian. Die Sacra Paraſceves. Krantzius lib. 7. Wandalorum c. 40. Chriſtian Children they can be well content to Sacrifice, kill, and mangle throughout all ages, whereſoever they come, as their often practiſes in England, France, and Germany, witneſſe; and the Jews of Lincoln, executed at London for this crime, did confeſſe to be a ſolemn practiſe, as oft as they could conveniently come by their prey. Thus out of the mouthes of Infants and Children, will God have his praiſe erected ſtill: Their Bloud hath ſealed, and their Cries proclaimed the truth of our Saviours words, that theſe Jews are of their Father the Devil, and the luſts of their Father they will do (John 8. 44.) He was a murtherer from the beginning, and alwayes delighted much in ſuch Sacrifices, as were moſt diſpleaſing unto God.

5 If Chriſtian Sobrietie did not teach us to acknowledge Gods judgements alwayes juſt, although the manner of his Juſtice can not be apprehended, much leſſe exemplified to ordinary capacities, by the wiſeſt of the Sons of men: the conſideration of theſe Jews perpetual temper would half perſwade us, that the ſouls of ſuch, as had either procured, conſented unto, or approved our Saviours and his Apoſtles death, had been Sent from Hell by courſe, into the bodies of theſe Jews here ſcattered in theſe Weſtern parts, as ſo many Meſſengers from the dead, to ſhew the malignant heat of thoſe Everlaſting flames, by their unquenchable thirſt of innocent bloud. But neither doth Scripture warrant, nor natural Reaſon enforce ſuch ſuppoſitions, either for acquitting Gods Severity upon this people from injuſtice, or His Goodneſs from ſuſpition of being the Author of their villainous minds, though he be the ſole Creatour, as well of theirs as their godly forefathers ſouls. For theſe their wicked poſterities plagues are juſt, becauſe their ſouls, which he hath made, will not receive correction by their own, or their fathers plagues continually inflicted upon them ſince our Saviours death; but ſtill, as it were, Hunt out Gods judgements, which lie perpetually in wait for them, by treading in their Ungratious predeceſſours ſteps. In one word, Though the God of their Fathers have made their ſouls; yet they make Pride of heart, Inveterate cuſtome, Examples of their progenitors, Their God. For us Chriſtians, let us admire the wiſdom of our gracious God, that ſo diſpoſeth our enemies miſchievous minds unto our good; rather then enquire, how their villanies can ſtand with his juſtice. This their unſatiable deſire of Crucifying them, unto whom the Kingdom of heaven belongs, doth confirm our Faith, in that Main Article of their Fathers crucifying The Lord of Glory. And (no doubt) but God, in his All-ſeeing wiſdom, hath permitted the like helliſh temper to remain in all Generations of theſe Jews, that the former moſt Horrible, and otherwiſe almoſt Incredible Act, with the Actors Deviliſh Malice, might be more lively and ſenſibly repreſented to all poſterities, which had not ſeen or known them by Experience. And Gods Judgements upon theſe Modern Jews, for their Forefathers ſins, hereby may appear moſt juſt, in that they make them their won by Imitation: plainly teſtifying to the world, that They would do as their Forefathers had done, if the ſame Tragedie of Chriſts Paſſion were to be acted our again; yea, in as much as they practize the like upon his living members, They are guilty, as wel as their Forefathers, of His Death.

6 Generally, the outward carriage, and inward temper of theſe modern Jews are ſuch, as all that have any Experience of them, may perceive the Excellent qualities of their worthy Progenitours, and the extraordinary Prerogatives whence they are fallen, as ſenſibly and undoubtedly, as we can know by the Lees, or corrupt remainder of any Liquor, what the vertue and ſtrength thereof was in its Prime. The preſent Depreſſion of this People, below all others amongſt whom they live, rightly taken, doth give us the true Exceſſe of their Exaltation, in former times above the Nations, as perfectly as the Elevation of the Pole which we ſee, doth give us the degrees of the others Occultation. Finally, if we compare the Eſtate of ſuch as lived in Tullies times, with theſe Modern Jews eſtate lately mentioned; the great proſperitie of their Anceſtors under Joſhuah, Judges, David and Solomon, may be gathered from theſe differences as exactly, and as clearly, as the third proportionable number out of two others already known. This is that Golden Rule, whoſe practiſe I would commend to all young Students. For, from the known differences of their Eſtate from time to time, we may be led unto the perfect knowledge of Gods Power and Providence, of his Mercy and Bounty to ſuch as love him, of his Judgements upon ſuch as Hate him, and tranſgreſſe his Laws. Finally, nothing in Scripture can ſeem Incredible, if men would conſider the wonderful exaltation, and depreſſion of this People.

7 This admirable difference between the true Iſraelites of old, and Vide Ezah. 6. theſe Modern perfidious Jews, is moſt lively repreſented unto us in that Parable of divers Figs, which Jeremiah ſaw Jerem. 24. 1, 2. The Lord ſhewed me, and behold two baskets of Figs were ſet before the Temple of the Lord: one basket very good Figs, like the Figs that are firſt ripe, and the other very naughty Figs, which could not be eaten, they were ſo evil. No man, I hope, will challenge me, for extending this Text beyond its literal ſenſe. One part of which, by the Prophets own expoſition, is to be underſtood of ſuch as were led captive by Nebuchadnezzar, ſignified by the good figs: the other of Zedechiah, with the reſidue of Hieruſalem, and them that dwelt in the Land of Egypt, repreſented by the bad figs. My Prophet indeed applies it only unto them of his own time; of whom I confeſſe it was Literally meant: but not, only of them; but more principally, more fully and directly, of the Jews, about, or ſince our Saviours time, and his Apoſtles, or their followers. The parable, with the conſequence thereof, is true of both▪ in as much as both are particulars, contained under that general diviſion, which Vide 〈◊〉 cap 〈◊〉 •• gr. 〈◊〉 . Moſes had made of Bleſſings and Curſings to befall this people in divers meaſures, according to their conſtancy in good, or ſtubbornneſſe in evil. Unto this General Prediction the Prophets do ſtill frame their prophecies, as Corollaries or Appendices; and ſo muſt they be applied by us, not only to the preſent times wherein they wrote, but to the times of the Meſſiah, in which both Moſes his general, and the Prophets particular prophecies were more fully accompliſhed, then in any age before. That which Jeremy in the third Verſe of that ſame Chapter ſaid of the Figs. was true of this people in all Ages: The good amongst them were very good, the naughty alwayes very naughty: but the difference greater betwixt the better ſort of the Ancient, and the worſe of later, then betwixt the beſt and worſt of ſuch as lived in the middle Age; greateſt of all betwixt the good and bad, in our Saviours time, or immediately after. Theſe words again of the Prophet, verſe 6. and 7. are altogether as Literally, more peculiarly meant of Chriſts Apoſtles, and Diſciples, then of Nehemiah and Zerubbabel, and the reſt which returned from the captivitie of Babylon: For I will ſet mine eyes upon them for good, and I will bring them again to this Land, and I will build them, and I will plant them, and not root them out, and I will give them a heart to know me, that I am the Lord, and they ſhall be my people: and I will be their God; for they ſhall return unto me with their whole heart. So is that curſe, Verſe 9, 10. more fully verified of the Jews, about, or after our Saviour Chriſts time, then of Zedechiah, and his complices: I will even give them for a terrible plague to all the Kingdoms of the Earth, and for a reproach, and for a proverb, for a common talk, and for a curſe in all places, where I ſhall caſt them. And I will ſend the ſword, the famin, and the peſtilence among them, till they be conſumed out of the Land that I gave unto them and to their Fathers. In like ſort I muſt needs with all Orthodoxal Antiquitie, not contradicted for more then a thouſand years, acknowledge the Pſalmiſts prayer, Pſalm 59. to have been more directly meant, at leaſt more notably fulfilled, in the Jews of later times, then of his enemies amongſt whom he lived; Slay them not, O God, leſt my people forget it; but ſcatter them abroad by thy power, and put them down O Lord our ſhield, for the ſin of their mouth, and the words of their lips; and let them be taken in their pride, even for their perjury and lies which they ſpeak. The infallible grounds of thus interpreting theſe two places, and the like, ſhall be fortified, (GOD willing) when I come unto the Prophecies concerning Chriſts Incarnation, Paſſion, or Exaltation; My warrant at this time, for the later here alledged, ſhall be the end of the Pſalmiſts wiſh, verſe 13. Conſume them in thy wrath, conſume them, that they be no more: and let them know that God ruleth in Jacob unto the ends of the world. Their ſtrange Maſſacres in theſe ends of the world, whither they have been ſcattered, do better confirm our Faith of Gods Providence, and Mercy towards us, then Davids Enemies exile, and ſcattering, did his people, of Gods favour towards him and them. And it is to be obſerved, that he ſaith not, Let them know in Jacob, that God ruleth unto the ends of the world. For we the adopted ſons of Abraham, though living in theſe extream parts of the world, which he never knew, are the true Jacob; and the natural ſons of Abraham according to the fleſh, though living in the Promiſed Land, have no inheritance in Jacob; All are Jews. So doth he, which ſits upon the Circles of the Heavens, weigh all the kingdoms of the earth as in a Ballance, debaſing ſome, and advancing others at his pleaſure: and ſo doth the Light of his Gods Favours to the Ancient Iſraelites Parallel'd by like Bleſſings upon the Gentiles. gratious Countenance towards any Land or People, change or ſet, in Revolution of Times, as the Aſpect of Stars doth unto ſuch as compaſſe the Earth. And yet, as the ſame obſervation of the Suns motion from contrary Tropicks to the Line, ſerveth our Engliſh in Summer, and the Navigators of oppoſite Climes in Winter: So is the ſame light of Gods countenance, which ſhone upon the Jews, before, turned to the Gentiles, after the fulneſſe of time. Abraham had the Promiſe of Canaan often renewed unto him; but neither he, nor his poſteritie poſſeſſed it, until the fulneſſe of the Canaanites iniquitie were accompliſhed. We Gentiles had the promiſes of being Engrafted into Iſrael, as it were, conveighed unto us in the building of the Second Temple, and afterwards renewed in the Tranſlation of theſe Sacred Writings (the Inſtruments of our inheritance) into the Greek tongue, but were not partakers of the bleſſings of Jacob, until the Iniquitie of Abrahams Poſteritie, according to the fleſh, was full. Again, as the Canaanites were not utterly deſtroyed, albeit the Iſraelites were commanded ſo to do; but ſome reliques were reſerved in the promiſed land to a good purpoſe, by the wiſdom of God: ſo neither were theſe Jews utterly extinguiſhed, but a remnant was ſcattered abroad amongſt the Gentiles, that they might know Gods mercy towards them by his judgements upon the other; and though Chriſtian Princes have oft received them, upon as unjuſt reſpects, as the Iſraelites did permit the Canaanites to dwell amongſt them, yet God hath ſtill rectified their Errour, and turned their evil Imaginations to the great good of his Choſen. Gods favours towards them of old, and us of late, might be thus parallel'd in many points: and, as Moſes made nothing about the Ark, but according to the Exod. 25. 40. Heb. 8. 5 faſhion that was ſhewed him in the Mount: ſo is there no Event or Alteration of moment under the Goſpel, but had a patern in the Law and Prophets. The Celeſtial obſervations which were taken for theſe Iſraelites good, might continually ſerve for the direction of the Gentile, if he would obſerve the ſeveral ſigns of divers Ages, as Mariners uſe divers Conſtellations in divers Latitudes, and gaze not alwayes upon the ſame Pole. The Matth. 16. 3. Luke 12. 54. ignorance in diſcerning the Signs of Times, was a Symptom of the Jews Hypocriſie, and cauſe of his continual ſhip-wrack in Faith. For ſuffering the Fulneſſe of time (where he and the Gentiles ſhould have met as at the Aequator) to paſs away without Correction of his courſe or due obſervation of the ſodain change of Heavens aſpect; he loſt the ſight of his wonted Signs, and ſince wanders up and down, as Mariners deſtitute of their Card, deprived of all ſight, either of Sun, Moon, or Stars: or rather, like blind men groaping their way without any Ocular direction: yet even this Their blindneſſe, is, or The Jews 〈◊〉 is an eſpecial Light unto the Gentile. may be a Better Light, and direction unto us, then their wonted ſight and ſkill in Scriptures could afford us. Firſt, this might teach the wiſeſt amongſt us, not to be High minded, but Fear; ſeeing wiſdom hath periſhed from the wiſeſt of mankind, even from Gods own choſen people. Secondly, this palpable blind Obſtinacie, which hath befallen Iſrael, might perſwade us Chriſtians (were not we blind alſo) to uſe that Method, which God himſelf did think moſt ſit, for planting true Faith in tender hearts. Chriſtian parents, whether Bodily or Spiritual, ſhould be as careful to inſtruct their children what the Lord had done unto theſe Jews, as the Iſraelites ſhould have been, to tell their ſons, what God had done unto Pharaoh. His Hardneſſe of heart, was nothing to their Stubbornneſſe: Egyptian Darkneſs was as noon-tide to their Blindneſs; all the Plagues and Sores of Egypt, were but Flea-bitings to Gods fearful Marks upon theſe Jews: yet is all this come upon them, that the Fulneſſe of the Gentiles might come in. With a more mightie hand hath God brought us out of the Rom. 11. 25. ſhadow of death, and Dominions of Satan, then he brought the Iſraelites out of Egypt, out of the houſe of Bondage: with a more powerful, and harder ſtretched out Arm, hath he ſcattered theſe Jews among all people, from the one end of the world to the other, then he brought the frogs, flies, and caterpillers into Egypt. And it ſhould be as a token in our hands, and as frontlets between our childrens eyes, that the Lord hath redeemed us through a mighty hand. •… 4, 〈◊〉 . When Iſrael departed out of Egypt, the Egyptian did not furniſh him with weapons for his defence, or Apologies for his departure. Theſe Jews ſcattered abroad, are made ſuch Meſſengers as Uriah was, of their own deſtruction, bearing records againſt themſelves, but ſealed up from their ſight; holding Moſes their chief Accuſer, in greateſt Honour; or to follow that faithful follower of Chriſt, S. Auguſtine in his Similitude to this purpoſe: although theſe Jews be deſperately blind themſelves, yet they carry thoſe Looking-glaſſes before them, which long ſince put out their eyes by their too much gazing on them, ſo as now they can hold them onely in their hands, or turn their faces towards them, not able to diſcern their misſhapen viſages in them; but we Gentiles which come after them, do herein go before them, that we may clearly ſee their Deformity, and Hideous blindneſſe, firſt cauſed by the glorious beams of the Divine Majeſtie ſhining in theſe ſacred fountains, whileſt they uſed them as (as Narciſſus did his Well, or little Babes do Books with fair Pictures) only to ſolace themſelves with repreſentation of their Godly Forefathers Beauty, ſet out in them in freſheſt colours; not as Looking-glaſſes to diſcover, much leſſe to reform what was amiſſe in themſelves, whom they in the pride of their hearts ſtill preſumed to be in all points like their worthy Anceſtors.

8 If unto all their miſeries throughout ſo many Ages, we adde their perpetual Stupidity and Deadneſſe of Heart to all works of the Spirit; if to this again we adde their Incomparable Zeal and Courage, in preſerving the Letter of the Law; and lay all unto our hearts: what is it we can imagin, the Lord could have none unto his vineyard, that he hath not done to it? He hath commanded Eſay 5. 4, 6. the clouds not to rain upon the natural branches, that the abundant fatneſs of the root might be wholly communicate to us Gentiles, by nature wilde grafts. He hath laid his vineyard in Iſrael waſte, and left the hill of Sion his wonted joy, More deſolate then the mountains of Gilboah, that the dew of all his heavenly bleſſings might deſcend upon the vallies of the Nations. Let us not therefore tempt the Lord our God, in aſking further Signs for confirmation of our Faith: for no Sign can be given us, Equivalent to this Deſolation of the Jews. Such as the dayes of Jeruſalem were in her diſtreſſe, ſuch we know (but how far more grievous, we cannot conceive) the Day of Judgement ſhall be; even a Day of wrath, and a Day of vengeance; An end of dayes, and an end of comfort; a beginning of an endleſſe night of ſorrow, troubles, woe, and miſeries to the wicked. Such as the condition The Deſolation of the Jews the most Effectual Sign for confirming Chriſtian Faith. Levit. 16. 44. of theſe Jews hath been, for more then fifteen hundred years; ſuch ſhall the ſtate of unbelievers be without end, without all reſt or ſecuritie from danger, diſgrace, and torture, ten thouſand times more dreadful and inſufferable, then what the others at any times have feared or felt. What elſe hath been verified of them, as in the Type; muſt be fulfilled in unbelievers, as in the Body or ſubſtance. Theſe ſhall fear both night and day, and ſhall have no aſſurance of their life; but in ſtead thereof, an inevitable perpetuity of moſt grievous death. In the morning they ſhall ſay, Would God it were evening; and at evening they ſhall ſay, Would GOD it were morning, and wiſh that Time might be no more, or that no dayes of joy had ever been; that all their mirth had been exchanged for ſorrow, even whilſt it was firſt conceived within their breaſt, that ſo no memory of ſweet delights or pleaſures paſt, might adde gall unto the bitterneſſe of their preſent grief, nor miniſter oyl unto that unquenchable flame wherein they frie. Thus much of Gods extraordinary mercies and judgements towards theſe Jews, and of the Experiments which their Eſtate from time to time hath afforded for the eſtabliſhing of our Aſſent to Scriptures.

9 Particular judgements upon any Land or People, as remarkable and perſpicuous to common ſenſe, as heretofore have been, we are not in this Age to expect. The approach of this general and fearful judgement, we may juſtly think, doth ſwallow up the moſt of them, as great plagues uſually drink up all other diſeaſes. The converſion of theſe Jews we may probably expect, as the chief Sign of later times; onely this laſt part of Moſes prophecy. Leviticus chapter 26. 44. hath not been as yet fulfilled, •… ut muſt be in due time, for ſo he ſaith, Yet notwithſtanding this (even •… the plagues and curſes which he had threatned, and we have ſeen ful •… d in theſe Jews) when they ſhall be in the land of their enemies, I will not caſt them away, neither will I abhor them, to deſtroy them utterly, and to break my covenant with them: For I am the Lord their GOD: But I will remember for them, the Covenant of old when I brought them out of the land of Egypt, that I might be their God: I am the Lord. And the continuation of their former plagues ſeemeth much interrupted, the plagues themſelves much mitigated, in this laſt Age (ſince the Goſpel hath been again revealed) as if their miſery were almoſt expired, and the day of their redemption drawing nigh. Yet would I requeſt ſuch as with me hold their general converſion, before the end of all things, as a truth probably grounded on GODS word; not to put that evil day far from them, as if it could not take them unawares, un • l GODS promiſe to this people be accompliſhed. For, (were that the point now in hand) I could (me thinks) As probably gather out of Scriptures, that their converſion ſhall be ſodain, As at all, and ſuch as many parts of the world ſhall not ſo ſoon hear of, by Authentick reports or uncontroulable relation, as ſenſibly ſee at our general meeting before our Judge.

10 Like Experiments might be drawn from the Revolutions or Alterations of other ſtates, oft times wrought by ſuch cauſes▪ as are without the reach of Policie, but moſt conſonant to the Rules of Scriptures; or from the Verification of ſuch rules, in Gods Judgements upon private perſons. But theſe obſervations cannot be made ſo evident to ordinary Readers, before the doctrine of Gods providence be unfolded. Wherefore I muſt refer them partly to that place, partly to others of my Labours, which have been moſt plentiful in this Argument. Only that mutation in our deliverance from the Servitude of the Romiſh Church, may not be omitted. For, if we compare it with the Iſraelites departure A Parallel of the Iſraelites deliverance from Egyptian, and Ours from Rome Babrloniſh Ihraldom. out of Egypt: the manner of Gods Providence exemplified at large by Moſes in the former, is as a perfect rule to diſcern the ſame power in the later; and the freſh Experiment of the later confirms unto our conſciences the truth of the Hiſtory concerning the former. God from the ſpoils of the Egyptians furniſhed the Iſraelites with all things neceſſary for their journey; the ſame God had revived the ſtudy of Tongues, and revealed the Art of Printing, a little before our fore-fathers departed out of Babylon, that they ſhould not come away empty, but wel furniſhed to wage war with their Enemies, whom they had robbed of their chief Jewels, leaving ſmall ſtore of polite literature, or ſkill in Scriptures amongſt them; though they have increaſed their Faculties that way ſince. If we diligently view the diſpoſition of Gods Providence before thoſe times, we cannot but acknowledge, that it was the ſame power that firſt cauſed light to ſhine out of darkneſſe, which then renewed the face of the earth again, and brought the light of ingenious and ſacred Literature forth of the Chaos of Barbarity, obſcurity, and fruitleſs curioſity, wherein it had been long incloſed. It is (me thinks) a pleaſant Contemplation to obſerve how the Worthies of the Age precedent did beſtir themſelves in gathering and dreſſing Armour, not uſed for many hundred years before, no man knowing for what purpoſe, until the great Commander of heaven and earth gives our his Commiſſion to the Captaines of his Hoſt, for invading his enemy, the Man of Sin. Little did that noble, religious, and learned King Alphonſus, or Laurentius de Medicis, with ſuch like, think of Luther, Zuinglius, Calvin, Bucer Melancthon, or other Champions departure from the Romiſh Church, when they gave ſuch countenance to Polite learning and learned men, from whom theſe had their ſkill: yea, Theſe Men Themſelves, and their Fellows did little think of ſuch Projects, as God by them after effected, when they firſt began to uſe thoſe weapons, by which they finally foiled their mighty adverſaries▪ Again, we have as it were, a freſh Print of Gods dealing with Pharaoh, in his like proceedings againſt the Pope. Pharaoh being delivered over to the ſtubbornneſſe of his own Heart, had it ſo hardened at laſt, that he deſperately • oſeth both life and kingdom, whilſt he wrangles with the Iſraelites for their Cattel. The Popes heart likewiſe was ſo far hardened for his former pride, and ſo ſtrangely beſotted with the ſweetneſſe of his own Cup, that he cannot forgo the very dreggs, but will have all ſwallowed down, even Indulgences themſelves; that ſo the Lords Name might be glorified in his ſhameful overthrow. Unleſſe it had been for ſuch a notorious and palpable blindneſſe of heart, in retaining that more then Heatheniſh and Idolatrous Abomination; the juſt cauſes of Luthers revolt had not been ſo manifeſt to the world, nor others departure from the Romiſh Church ſo general. All this, as it was the Lords doing, ſo ought it to ſeem wonderful in our eyes. For in this our deliverance was manifeſted the ſelf ſame Power, Wiſdom, and Providence, for the ſtedfaſt acknowledgement of which, all the former miracles in Egypt had been wrought; then neceſſary to the Iſraelites, but not to our Forefathers, who had believed the truth of Moſes Miracles; inſtructed by the rules of Gods providence in them manifeſted, to diſcern the ſame infinite power and wiſdom in their own deliverance: the manner of which was truly miraculous, as Interim ſi Pontificii omnino cum Judaeis ſignū habere velint, accipiant hoc, quod nos ſu • rhi miraculi loco habcmus, unicum virum eumque miſerum Monachum, abſ que omni mundana vi, Romanorum Pontificum tyrannidem, quae tot ſeculis non tantùm potentiſſimis Regibus, ſed & Toti Orbi Formidabilis fuit, opp • gnaſſe, ſupereſſe, proſtraviſſe, juxta Elegantiſſimos verſiculos: Harmon. Evangel. cap. 59. Cheninitius well anſwered the Papiſt Jew-like requiring ſigns or miracles for Luthers doctrine, which had the ſame ſigns to confirm it, that Chriſtianitie it ſelf firſt had.

Vir ſine vi ferri, vi verbi, & inermibus armis, Vir ſine re, ſine ſpe, contudit orbis opes. Sans dint of ſword, by ſtrength of word, And armleſſe harmleſſe pains; A wealthleſſe wight, hopeleſſe in ſight, Hath craſh'd Romes golden veines.

11 Luthers ſucceſſe was apprehended by the worldly wiſe men of thoſe times as impoſſible, as the predictions of Pharaohs overthrow by Moſes, would have been to ſuch in that Age, as knew not the Will or Power of God. And Albertus Dolebat ſanctiſſimo viro non ſolum vitam eorum, quibus religionis confeſſio mandata erat, nefariis ſceleribus inquinari, ſed ſerpere etiam in religionem maximos errores. Ideò de illis evertēdis plurimum laborabat: Sed quod tandem • dcsct r • pae authoritatem, quouſque proceſſiſſet, & diffideret, ne unos homo tanto negotio par eſſet, de ſeipſo ſpem •… , & opravit, ut omnes docti viri conjunctis ſtudiis papam in ordinem redigerent. Idem dixit, quum paulo ante •… , inf ••• us, Lutheri propoſitiones de indulgentiis vidiſſet. Lurherum in bonam cauſam ingreſſum eſſe, ſed unius •… vires nihil valere ad tantam pontificis potentiam infringendam, quae nimium invaluif • e • . Et lectis & appro •… propofitionibus Luth •• i, exclamaſſe fertur, Frater, &c. Johan. Wolf. in prafat. ad Kranizii opera. Krantzius, a man, as of an excellent Spirit, ſo of far greater place and authority in Germany then Luther was, and one, that from as earneſt deteſtation of the Romiſh Churches pride and inſolencies, notified as great a deſire of reformation▪ as Luther had; yet thought he ſhould but have loſt his labour in oppugning that greatneſſe whereto it was grown. The ſame Biſhop, a little before his death being made acquainted with Luthers purpoſe; after approbation of his good intents to reform the abuſe of Indulgences, burſt out into theſe deſpairing Speeches of his good ſucceſſe: Frater, frater, abi in cel ••• , & dic; Miſerere mei, Deus. Brother, Brother, get into thy cell, and take up a Pſalm of mercie.

12 Would God the Incredulitie and careleſſe carriage of the Iſraelites after their mighty deliverance, had not been too lively repreſented by the like in moſt reformed Churches. When that generation was gathered to their fathers, would God another had not riſen after them, which neither knew the Lord nor the works which he had done for Iſrael, Judg. 2. 10. A generation as much addicted unto Sacriledge, as abhorring Idols, Rom. 2. 22. diſhonouring GOD by polluting that law of Libertie, wherein they gloried.

Lib. 1. SECT. IV. Pars. 2.

Of Experiments in our ſelves, and the right framing of Belief, as well unto the ſeveral parts as unto the whole Canon of Scriptures.

THough theſe we now treat of, be the ſureſt Pledges of divine Truths, without which all Obſervations of former Experiments, are but like Aſſurances well drawn, but never Sealed: yet are they leaſt of all communicable unto others. He that hath tried them may rejoyce in them, as of That Good Treaſure hid in the Field, which he that hath found, can be content to ſell all that he hath, and Buy the Field wherein it is: that is, (to moralize that Parable for good Students uſe) he can be content to addict himſelf wholly or principally unto this ſtudie, ſuffering others to diſcourſe of ſuch matters as they moſt delight and glory in; Sealing his own mouth with that Hebrew Proverb, Secretum meum mihi. It ſhall ſuffice then, to ſet down ſome general Admonitions, for the finding of this Hidden Manna: albeit thus much cannot be ſo well performed in this place, ſeeing the ſearch hereof is not ſo eaſie or certain without the doctrine of Gods Providence; and the matter or Subject of the moſt or beſt Experiments in this kind, belong unto particular Articles of this Creed, to be proſecuted in their proper place, according to the Method uſed in theſe general Introductions, by comparing divine Oracles with the Experiments anſwerable unto them.

CAP. XXXI.

Shewing the Facility and uſe of the propoſed Method by Inſtance in ſome, whoſe Belief unto Divine Oracles hath been confirmed by Experiments anſwerable unto them.

1 THe Method is ſuch as the Simpleſt Chriſtian may eaſily learn, and the greateſt Profeſſors need not to contemn. For S. Peter himſelf, that S. Peters Belief of known Or • d •• • nſ • me •• E • p •… . great Doctor of the Circumciſion, did profit much by this Practiſe. He had often heard, that God was no Accepter of Perſons. This truth was acknowledged by Elihu, who had never heard, nor read the written law of God: He accepteth not the perſon of Princes, and regardeth not the rich more then the poor: J •• 34 19. for they be all the work of his hands. The like hath the Wiſe man from the ſame reaſon: He that is Lord over all, will ſpare no perſon, neither ſhall he fear Wiſd. 6. 7. any greatneſſe: for he hath made the ſmall and great, and careth for all alike. The ſame in ſubſtance is often repeated in the Book of Life: and no man could denie it, that had heard it but once propoſed, if he did acknowledg God for the Creator of all. Notwithſtanding the freſh Experiment of Gods calling Cornelius to Chriſtian Faith, comfirmed S. Peter in the right Belief of Divine Oracles to this effect: and as it ſeems, taught him the true meaning of that place, Deut. 10. 16. Circumciſe therefore the fore skin of your heart (as if he had ſaid, Glorie not in the circumciſion of the fleſh) and harden your necks no more: for the Lord your God is God of gods, and Lord of lords, a great God, Mighty, and Terrible, which accepteth no perſons. From this place alone, the proud Jews might have learned, that the Lord was God of the Gentiles as well as of Them: and, from the Abundance of his inward Faith, enlarged by the forementioned Experiment, S. Peter burſt out into theſe Speeches: Of Acts 10. 34. a truth, I perceive that God is no accepter of perſons: but in every Nation, he that feareth him, is accepted with him.

2 The ſame Method the Lord himſelf hath commended unto us in many places of Scripture, wondering oft times at the dulneſſe of his peoples hearts, that could not from the Experiments of His Power, Might, and Majeſtie, ſhewed in them, or for them, acknowledge thoſe Principles of Faith which Moſes commended unto them in writing: O (ſaith he) that they were wiſe, then would they underſtand this; they would conſider their later end: how ſhould one chaſe a thouſand, and two put ten thouſand to flight; except their ſtrong God had ſold them, and the Lord had ſhut them up. And again, Eehold now, for I am He, and Deut. 32. 29, 30, 39. there is no Gods with me. Why ſhould they Believe this? They were to take none for gods, but ſuch as could do the works of God. What were theſe? Such as God avoucheth of himſelf in the next words: I kill, and I give life; I wound, and I make whole; neither is there any that can deliver out of my band. Theſe, and like Effects, ſpecified in the former place, often manifeſted amongſt this People, might have taught them the truth of the former Oracle, albeit Moſes had been Silent. For ſo the Finger of God, manifeſted in Naamans, the Syrian Naaman without the written word, by Experiment, confirmed in the truth of what was written in the word. 2 Kings 5. 15. Generals cure (which was but one part of the former effects appropriated unto God) did write this divine Oracle as diſtinctly in his heart, as Moſes had done it in the Book of the Law. For after he was cleanſed (from his leproſie) he turned again to the man of God, he and all his company, and came and ſtood before him, and ſaid; Behold, now I know there is no God in all the world, but in iſrael: And again, thy ſervant will henceforth offer neither burnt ſacrifice, nor offering, unto any other God, ſave unto the Lord. This was as much, as if he had ſaid: Behold now, for the Lord is He, and there is no other Gods with Him: He woundeth, and he maketh whole. Verſe 17.

3 If the cure of Leproſie, contrary to Humane Expectation, could ſo diſtinctly write this divine Oracle in an uncircumciſed Aramites heart, without any patern or written Copie, whence to take it out: how much more may the Lord expect, that the like Experiments in our ſelves ſhould imprint his Oracles already written, by Moſes and other his Servants of old, in our hearts and conſciences, that have theſe paterns of Naaman and others regiſtred to our hands, admoniſhing us to be obſervant in this kind? But alas, we are all by nature ſick of a more dangerous leproſie, then Naaman knew: and yet the moſt of us far ſicker of Naamans Pride, then of his leproſie.. If Gods Miniſters ſhall admoniſh the curious Artiſts, or Athenian wits of our times, as Eliſha his Prophet did Naaman: they reply with Naaman in their hearts: We looked they ſhould have called upon the name of the Lord, their God, and made us New Men in an Inſtant: and now they bid us waſh our ſelves again and again in the water of life, and be clean. Are not the Ancient Fountains of Greece (that nurſe of Arts, and Mother of Eloquence) and the pleaſant Rivers of Italy (the School of delicate modern Wits) better then all the waters of Iſrael? Are not Tullie and Ariſtotle as learned as Moſes, and the Prophets? Thus they depart from us in diſpleaſure.

4 But if the Lord ſhould command us greater things for our temporal Preferment, or for the avoidance of corporal Death or torture: would we not do them? How much rather then, when he ſaith unto us, Waſh your ſelves often in the Holy Fountain, the Well of life, and ye ſhall be clean, even from thoſe ſores, which otherwiſe will torment both body and ſoul eternally? Yea, but many read the Scriptures again and again, and daily hear the word Preached publickly, and yet prove no purer, in life and action then their Neighbours. The reaſon is, becauſe they hear or read them negligently; not comparing their Rules with Experiments daily incident to their courſe of life: their preparation and reſolution are not proportionable to the weight and conſequence of this ſacred Buſineſſe; their Induſtrie and alacritie in obſerving and practizing the preſcripts commended to their Meditations by their Paſtors, do in no wiſe ſo far exceed their care and diligence in worldly matters, as the dignitie of theſe Heavenly Myſteries ſurpaſſeth the pleaſures or commodities of this brickle earthly life: and not thus Prepared to Hear, or Read the Scriptures; to Hear is to Contemn, to Read is to Profane them: even the often repetition of the words of life, without due reverence and attention, breeds an inſenſibility or deadneſſe in mens ſouls. Yet ſhould not ſuch mens want of Senſe breed Infidelitie in others: rather this Experience of ſo much hearing, and little doing Gods will, may confirm the truth of his word, concerning ſuch Teachers and Hearers: Many in our times, not Monkes and Friars only, but of their ſtern Oppoſites, not a Few, Having a 〈◊〉 of godlineſs, but denying the power thereof, crept into houſes, and lead captive ſimple 2 Tim. 3. 5, 6, 7. Women, laden with ſins, and lead with divers luſts, ever hearing, and never able to come to the knowledge of the truth. And as the Philoſopher ſaid of his moral Auditors Indocilitie, that it ſkilled not whether he were Young or of Youthful affections: ſo is it not the difference of Sex but reſolution, that makes a good Scholler or non proficient in the School of our Saviour JESUS CHRIST. Many men have weak and Womaniſh, and many women, Manly, and Heroick reſolutions, towards God and godlineſſe.

5 The infirmitie which vexed the religious Hanna, was not ſo grievous Be •… effects of Experiments leſſe wonderful in Anna. as that of Naamans: ſhe was in our corrupt language, as many honeſt women at this day are, by nature Barren; or, if we would ſpeak as the Prophet did in the right language of Canaan, the Lord had made her barren: weary ſhe was of her own; and, according to the ordinary courſe of nature, ſhe ſaw no hope of being the author of life to others. Yet in this her diſtreſſe ſhe prayed unto the Lord her God, and he granted her deſire. From this Experiment of Gods Power, though not altogether ſo remarkable in ordinarie eſtimation as Naamans cure, ſhe fully conceives not only the truth of the former Oracle, acknowledged by Naaman (but more Emphatically expreſſed by her, There 1 Sam. 2. 2. is none Holy as the Lord; yea, there is none beſides thee, and there is no God like our God;) nor that other Attribute only of Wounding, or making whole (ſo lively uttered, verſ. 6. The Lord killeth, and maketh alive; bringeth down to the grave, and raiſeth up:) but Gods Word, planted in her heart by her freſh Experience, grows up like a grain of Muſtard-ſeed, and brancheth it ſelf into a faithful acknowledgement of moſt of his Attributes: The Lord is a God of knowledge, and by him enterpriſes are eſtabliſhed; the Bowe and the mighty men are broken, and the weak have girded themſelves with ſtrength: they that were full, are hired forth for bread, and the hungry are no more hired, ſo that the barren hath born ſeven, and ſhe that hath born many children, is feeble: the Lord maketh poor, and maketh rich; bringethlow, and exalteth: he raiſeth up the poor out of the duſt, and lifteth up the beggar from the dunghill, to ſet them among Princes, and to make them inherit the ſeat of glory: for the Pillars of the earth are the Lords, and he hath ſet the world upon them; He will keep the feet of his Saints, and the wicked ſhall be ſilent in darkneſſe; for in his own Might ſhall no man be ſtrong. Nor doth it contain it ſelf within the bounds of ordinary Belief, but works in her heart like new wine, filling it not only with Songs of Joy and Triumph over her envious Enemies, Mine heart rejoyceth in the Lord, my mouth is enlarged over my enemies, becauſe I rejoyce in thy ſalvation; but alſo with the Divine Spirit of De Prophetiâ Hannae, vide Auguſtinū, lib. 17. de Civ. Dei, c. 4. Prophecy: The Lords adverſaries ſhall be deſtroyed, and out of Heaven ſhall he thunder upon them; the Lord ſhall judge the ends of the world, and ſhall give power unto his King, and exalt the horn of his Anointed. verſe 10.

6 The like docilitie was in the bleſſed Virgin, of whom perhaps Annah was the Type: both of them verified that ſaying, Verbum ſapientiſat eſt, One Different Operations of like Experiments in diverſe parties, with their cauſes. Experiment taught them more then five hundred would do moſt of us: The reaſon was, becauſe their hearts were ſo much better prepared. For, as heat in ſome bodies, by reaſon of the indiſpoſition of the matter, cauſeth heat and nothing elſe; in ſome ſcarce that; in others brings forth life, and faſhioneth all the Organs and Inſtruments thereof: ſo Experiments of Gods power, in ſome mens hearts, breed onely a perſwaſion of his Might or operation in that particular, as in thoſe fooliſh 1 Kings 20. verſ. 23. Aramites, who, vanquiſhed in Battel by the Iſraelites whom he favoured, queſtioned whether he were a God as well of the Vallies as of the Mountains; in others, the ſame or leſſe Apprehenſion of his Power or Preſence, begetteth life, and faſhioneth this image in their hearts, which thence will ſhew it ſelf unto others in ſuch ample and entire Confeſſion of his Attributes, as Hannah and the bleſſed Virgin uttered. Some again are ſo ill diſpoſed and indocile, that the whole Moral Law of God might ſooner be engraven in hardeſt Marble or Flint, then any one precept imprinted in their hearts by ſuch wonderful Documents of his Power, as would teach the godly in an inſtant both the Law and Prophets. Imagine ſome men in our dayes had been cured by like means of ſuch a maladie as Naaman was; or ſome women bleſſed from above with fruit of their wombes, after ſo long ſterilitie, as Hannah endured. Who could expect, that one of ten in either Sex ſhould return to give like thanks to God in the preſence of his Prieſts or Prophets? Were Eliſha now living, he muſt be wary to work his cure by his bare word (and ſo perhaps he ſhould be cenſured for a Sorcerer) in any caſe, he might not uſe the waters of Jordan, or other like ſecond cauſes: otherwiſe curious wits would find out ſome hidden or ſecret vertue cauſed in them (at leaſt for the time being) by ſome unuſual, but Benign ••• ect of ſome Planet or Conſtellation in whoſe right they ſhould be entitled either ful Owners, or Copartners of that glory, which Naaman aſcribed wholly unto God. And poor Hannah, in this Politick Age, ſhould not be ſo much praiſed for her devotion or good ſkill in divine Poeſie, as pitied for a good H ••• ſt wel-meaning ſilly Soul, that did attribute more to God then was his due, upon ignorance of Alterations wrought in her Body by natural cauſes. For it is not the cuſtome of our Times to mark ſo much the ordering or diſpoſition, as the particular or preſent operation of ſuch Agents. If any thing fall out amiſſe, we bid a Plague upon ill Fortune, or curſe miſchance: if ought aright, we applaud our own or others Wits that have been employed in the buſineſſe, or perhaps thank God for Faſhion ſake, that we had Good Luck. He is to us, in our good ſucceſſe, as a friend that lives far off; who, we preſume, wiſheth well to ſuch projects as he knows in general we are about, being unacquainted with the particular means that muſt effect them, or no principal Agent in their contrivance. Hence do not I marvel (though many do) if ſuch men in our times, as reap the fruits of the fields which God hath bleſt, in greateſt Abundance, make no conſcience of returning the Tenth part to him that gave the whole; when as not one of a thouſand, either in heart or deed, or out of any diſtinct or clear apprehenſion of his power or efficacie, or true reſolution of all effects into the Firſt Fountain whence they flow, doth attribute ſo much as the Tenth, nay as the Hundreth part to Gods doing in any Event, wherein the induſtrie of man or operation of ſecond Cauſes are apparant. We ſpeak like Chriſtians of matters paſt, recorded in Scripture; but in our diſcourſes of modern affairs, our Paganiſmes and more then Heatheniſh Soleciſmes bewray the Infidelitie of our thoughts and reſolutions. And albeit we all diſclaim Manes Hereſie, that held one Creator of the matter, and another of more pure and better ſubſtances; yet are we infected, for the moſt part, with a Spice of his madneſſe, in making Material Agents the Authors of ſome effects; and the Divine Power, of others. Nor can I herein excuſe the School-divines themſelves, ancient or modern, domeſtick or forain; the beſt of them (in my judgement) either greatly erred in aſſigning the ſubordination of Second Cauſes to the Firſt; or elſe are much defective, in deriving their actions or operations immediatly from Him, who is the Firſt and Laſt in every action that is not evil, the Onely Cauſe of all good unto men: as ſhall appear (God willing) in the Article of his Providence, and ſome other Treatiſes pertinent unto it, wherein I ſhall, by his aſſiſtance, make good theſe two Aſſertions: The One, that modern events, and Diſpoſitions of preſent times, are as apt to confirm mens Faith now living, as the Miracles of former would be, were they now in uſe, or as they were to inſtruct that age wherein they were wrought; The Second, that The Infidelity of ſuch in this age, as are ſtrongly perſwaded they love Chriſt with their heart, and yet give no more then moſt men do unto his fathers providence, may be greater then theirs that never heard of either, or equal unto the Jews that did perſecute him.

7 Until the Article of the divine Providence, and that other of the God-head General directions for the right making of Experiments in our ſelves. be unfolded, theſe General directions for Experiments in this kind muſt ſuffice. Firſt, that every man diligently obſerve his courſe of life, and ſurvey the circumſtances precedent or conſequent to every action of greater importance that he undertakes, or events of moment that befal him. Secondly, that he ſearch whether the whole frame or compoſition of occurrents be not ſuch, as cannot be attributed to any natural, but unto ſome ſecret and inviſible Cauſe; or whether ſome cauſe or occaſions precedent be not ſuch, as the Scripture hath already allotted the like events unto. Would men apply their mindes unto this ſtudy, Experience would teach them (what from enumeration of particulars may be proved by diſcourſe) That there is no eſtate on earth, nor buſineſs in Chriſtendom this day on foet, but have a ruled cauſe in Scripture for their iſſue and ſucceſſe. Nor is there any preſcript of our Saviour, his Evangeliſts, or Apoſtles, but his people might have a Probatum of it, either in themſelves or others; ſo they would refer themſelves wholly into his hands, and rely as fully upon his preſcripts, as becomes ſuch diſtreſſed Patients upon ſo Admirable The cauſes why ſo many in • ur dares have little 〈◊〉〈◊〉 Experience of the truth of divine 〈◊〉 . a Phyſitian.

8 But many who like well of Chriſt for their Phyſitian, loath his medicines for the Miniſters his Apothecaries ſake, and ſay of us, as Nathanael ſaid of him; Can there any good thing come from theſe ſilly Galilaeans? They will not with Nathanael come near and See, but keep aloof. And what marvel, if ſpiritual diſeaſes abound, where there be ſpiritual medicines plenty, when the flock, be they never ſo Soul-ſick, come only in ſuch ſort to their Paſtours, as if a ſick man ſhould go to a Phyſick-Lecture for the recovery of his health, where the Profeſſour, it may be, reads learnedly of the nature of Conſumptions, when the Patient is deſperately ſick of a Pleuriſie; or diſcourſes accurately of the Plethora or Athletical conſtitution, when his Auditor (poor ſoul) languiſheth of an Atrophie? Moſt are aſhamed to conſult us (as good patients in bodily maladies alwayes do their Phyſitians) in any particulars, concerning the nature of their peculiar griefs: ſo as we can apply no medicine to any but what may as well befit every diſeaſe. Whereas, were we throughly acquainted with their ſeveral maladies, or the diſpoſitions of their minds, the preſcript might be ſuch, or ſo applied, as every man might think the medicine had been made of purpoſe for his Soul; and, finding his ſecret thoughts with the Original cauſes of his Maladie diſcovered, the Criſis truly Prognoſticated, he could not but acknowledge; that he who gave this preſcript, and taught this Art, did ſearch the very ſecrets of mens hearts and reins, and knew the inward temper of his Soul, better then Hippocrates or Galen did the conſtitution of mens Bodies. Finally, would men learn to be true Patients, that is, would they take up Chriſts yoak, and become humble and meek, and obſerve but for a while ſuch a Gentle and moderate Diet, as from our Saviours practiſe and doctrine might be preſcribed by their ſpiritual Phyſitians upon better notice of their ſeveral diſpoſitions, they would in ſhort time, out of their inward Experience of that uncouth reſt and eaſe, which by thus doing their ſouls ſhould find, believe with their hearts, and with their mouthes confeſſe, that theſe were rules of Life, which could not poſſibly have come from any other, but from that Divine Aeſculapius himſelf, the only Son, yea the Wiſdom of the only Wiſe, Inviſible, and Immortal God. The more unlikely the means of recovering ſpiritual health may ſeem to natural reaſon, before men trie them, the more forcible would their good ſucceſſe and iſſue be, for eſtabliſhing true and lively Faith. But ſuch as can, from theſe or like Experiments, ſubſcribe unto main particular Truths contained in Scripture, and acknowledge them as divine, may be uncertain of their Number, or Extent; doubt they may of the number of Books wherein the like are to be ſought: and again, in thoſe books which are acknowledged to contain many divine Revelations and Dictates of the holy Spirit, they may doubt whether many other preſcripts, neither of like uſe, nor authoritie, have not been inſerted by men.

CAP. XXXII.

Containing a brief Reſolution of Doubts concerning the Extent of the general Canon, or the number of its integral parts.

1 THe ful reſolution of the former doubt or rather Controverſie, concerning the number of Canonical books, exceeds the limits of this preſent Treatiſe, and depends as much as any queſtion this day controverſed, upon the teſtimonies of Antiquitie. The order of Jeſuits ſhall be confounded, and Reynoldes raiſed to life again, ere his learned Works, lately come forth upon this Argument (albeit unfiniſhed to his mind, whileſt he was living) 〈◊〉 confuted by the Romaniſts: Or, if any of the Jeſuitiſh Societie, or that other late upſtart Congregation, will be ſo deſperate as to adventure their Honour in Bellarmine, or other of their foiled Champions reſcue, they ſhall be expected in the Liſts before they be prepared to entertain the Challenge, by one of that deceaſed Worthies Shield-bearers in his life time: whoſe judgment in all good learning I know for ſound; his obſervation in this kind, choiſe; his induſtrie great; his reſolution to encounter all Antagoniſts, ſuch as will not relent. For ſatisfaction of the ordinarie Reader, I briefly anſwer.

2 Firſt, that this is no controverſie of Faith, nor need it to trouble any Chriſtian mans Conſcience, that we and the Papiſts differ about the Authoritie of ſome Books; it rather ought to confirm his Faith, that men diſagreeing ſo much in many opinions, ſo oppoſite in their affections, ſhould ſo well agree about the number of no fewer then two and twentie Canonical Books of the old Teſtament. Had their authority only been Human, or left to the choice of men, whether they ſhould be allowed or rejected, many that now admit them, would reject them, becauſe oppoſite Religions did embrace them. That all ſorts of Proteſtants, Papiſts, and The testimonies of the Ancient Iſraelites and modern Jews for the Canon of the old Teſtament is moſt Authentick. For even thoſe A •… Fathers which our adverſaries alledge to ackknowledg ſome more Books for Canonical then our Church doth; did it only upon this Errour, that they thought there had been more in the Canon of the Hebrew, upon whoſe teſtimonies they relied; as will be made clear againſt the Papiſts. Jews do receive them, is an infallible Argument, that he who is Lord of all, did commend them to all. Nor doth our Church ſo diſclaim all which the Romans above theſe two and twenty admit, as if it were a point of faith to hold there were no more: it only admits no more into the ſame Rank and Order with the former, becauſe we have no ſuch, warrant of faith or ſure Experiments ſo to do. Many of them diſcover themſelves to be Apocryphal: and albeit ſome of them can very hardly, or not at all, be diſcerned for ſuch by their Stile, Character, or diſſonancie to Canonical Scriptures; yet, that none of them indeed are, or can be admitted for Canonical, without manifeſt tempting of God, is evident from what hath been obſerved before, concerning Gods unſpeakable providence in making the Blinded and Perfidious Jews, (Chriſt's and our bittereſt enemies) ſuch truſty Feoffees for making over the Aſſurances of Life unto us. For, ſeeing by them he commended unto us, only ſo many Books of the old Teſtament, as our Church acknowledgeth: this is an intallible Argument, that His will was, we ſhould admit no more; Had any more been written, before the re-edifying of the Temple by Zerubbabel, no doubt the Jews would have admitted them into their Canon. For all ſuch as ſhould be written after; the Prophet Malachie, who is the laſt of their Canon, had left this caveat in the laſt words of his prophecie for not admitting them; Remember the law of Moſes my ſervant, which I commanded to him in Horeb, in all Iſrael, with the ſtatutes and judgments: as if he had ſaid, You muſt content your ſelves with His Writings, & ſuch as you have already, Conſonant to his; for any others of equal Authoritie you may not expect, until the Expectation of the Gentiles come. For no Prophet ſhall ariſe untill that time, as he intimates in the laſt words, Behold, I will ſend you Eliah the Prophet, before the coming of the great and fearful day of the Lord: and he ſhall turn the hearts 〈◊〉 •… at, M •… . 11. 1 • . 〈◊〉 be 〈◊〉 ph •… ••• nem, &c. That is, their writin • ▪ w • re the compl • at 〈◊〉 of 〈◊〉 and infallible means of ſalva • ion until John. Yet can it not be proved, that any Book held by our Church for A •… al, 〈◊〉 contained either unde • th • Law 〈◊〉 Pro ••• ts, 〈◊〉 the Hiſtorical books of the Hebrew Canon are. Evident it is that the b •• ks 〈◊〉〈◊〉 and M •… s were writ ſince M • l • chies time: from whom till John no Prophet was to be expected, • ut Moſ •• 〈◊〉 ( 〈◊〉 by 〈◊〉 recorded in Hiſtories and prophetical commentaries till Malachies time Incluſive) was to be the immediat • 〈◊〉 for d •… ning the Great • roph •• . See Lib. 2. c. 17. numb. 3. & 4. & l. 1. c. 17. of the fathers unto the children, and the hearts of the children to their fathers, leſt 〈◊〉 come and ſmite the earth with curſing. The Miniſtery of others for converting ſouls, he ſuppoſed ſhould be but ordinarie, by the Expoſition of the Law and Prophets: and the Authoritie of ſuch (writ they as much as they liſted could not be Authentick or Canonical.

3 Some others again of reformed Churches in theſe our times, have from the example of Antiquitie, doubted of the authoritie of ſome Books in the new Teſtament: as of The divine Authority of Some Books in the new Teſtament, eſpecially the Apocalypſe, doubted of by the Ancient, brought to light in later times. Jude, of James, the ſecond of Peter, and ſome others. Which doubt is now diminiſhed by their continuance in the ſacred Canon ſo long time, not without manifeſt documents of GODS providence in preſerving • hem, whoſe pleaſure (it may ſeem) was to have theſe Books, of whom the Ancients moſt doubted, fenced and guarded on the one ſide, by S. Pauls Epiſtles, and other Canonical Scriptures (never called in queſtion by any, but abſurd and fooliſh Hereticks, whoſe humorous opinions herein died with themſelves;) and on the other, by the Book of the Apocalypſe: of whoſe Authoritie • hough many of the Ancient for the time being, doubted; yet He that was before all times did fore-ſee, that it ſhould in later times manifeſt it ſelf to be •… is work, by Events anſwerable to the Prophecies contained in it. And, albeit many Apocryphal Books have been ſtamped with Divine Titles, and ob •… uded upon the Church as Canonical, whileſt ſhe was in her Infancie, and the ſacred Canon newly conſtitute: yet the divine Spirit, by which it was written, hath wrought them out, as new wine doth ſuch filth or groſſeneſſe as mingle with it whileſt the grapes are troden. S. Johns Adjuration in the concluſion of that Book hath not only terrified all for adding unto, or diminiſhing it • elf: but hath been, as it were, a Seal unto the reſt of this Sacred Volume of the new Teſtament, as Malachies prophecie was to the old; the whole Canon it ſelf, conſiſting both of the Old and New, continues ſtill as the Ark of God; and all other Counterfeits as Dagon.

4 Were not our Roman adverſaries Doctrine concerning the general principles of Faith, an Invention deviſed of purpoſe by Satan to obliterate all print • r impreſſion of Gods providence in governing his Church, out of mens hearts: how were it poſſible for any man endued with reaſon to be ſo far overgrown with Phrenſie as not to conceive their own folly & madnes, in avouch •… g we cannot know what books are Canonical, what not, but by the Infallible Teſtimony of the preſent Romiſh Church But of thoſe impieties at large hereafter. I wil now only infer part of their Concluſion, which they ſtill labor, but never ſhall be able to prove, from Premiſes which they never dreamt of. For Wherein the Teſtimony of the Rimiſh Church in diſcerning ſome Canonical Books is moſt available. 〈◊〉 profeſs among others, this is not the leaſt reaſon I have to hold the Apocalypſe for Canonical Scripture, becauſe the Romiſh Church doth ſo eſteem it. Nor could reformed Churches Belief of its Authority be ſo ſtrong unleſs that Church had not denied, but openly acknowledged it for Canonical Scripture. As the ſame Beams of the Sun reach from heaven to earth, and from one end of the world to another; ſo do the ſame raies of Gods power extend themſelves from generation to generation, alwaies alike conſpicuous to ſuch as are Illuminate by His Spirit: for who, thus Illuminate, can acknowledg his providence in making the Jews ſo careful to preſerve the old Teſtament; and not as clearly diſcern the ſame in conſtraining the Romiſh Church to give her ſuppoſed infallible Teſtimony of the Apocalypſe? Doubtleſſe, if that Book had been the work of man, it had been more violently uſed by that Church of late, then ever the new Teſtrment hath been by the Jewiſh Synagogue, or any Heretick by the Romaniſts, ſeeing it hath ſaid far more againſt • hem, then any whom they account for ſuch, ever did. But God, who • ade Pharaohs Daughter a ſecond mother unto Moſes, whom he had ap •… ted to bring deſtruction afterwards upon her Fathers houſe and King •• m, hath made the Romiſh Church of old, a Dry Nurſe to preſerve this Book (whoſe meaning ſhe knew not, that it might bring deſolation upon her ſelf 〈◊〉 her children, in time to come. For by the breath of the Lord ſhall ſhe be deſtroyed; her doom is already read by S. John; & the Lord of late hath intangled her in her own ſnare, whileſt ſhe was drawing it to catch others. Her childrens Brags of their mothers Infallibility, wherewith they hale moſt ſilly ſou •… to them, were too far ſpread before the Trent councel, too commodious to b • called in on a ſodain. Had they then begun to deny the Authority of this Boo • (though then pronouncing their mothers wo more openly then any Prophecies of old had done the enſuing deſolations of the Jews) every child 〈◊〉 have caught hold on this ſtring, that this Church (as they ſuppoſe) alway •• the ſame, never obnoxious to any errour, had in former time acknowledgeed it for Authentick and divine: albeit (no queſtion) but many of them ſinc • have wiſh'd from their hearts that their forefathers had uſed the ſame, as Seraiah did Jeremiahs books which he wrote againſt Babylon, Jer. 51. that bot • it, and all memory of it, had been drowned in the Bottom of the deepeſt ſe • ▪ and a milſtone thrown upon it by Gods Angel, that it never might riſe up again to interrupt their whoriſh mothers beaſtly pleaſures, by diſcovering her filthy nakedneſs daily more and more. For concluſion of this point for this preſent: That this and other Canonical books had been long preſerved or rather impriſoned by the Romiſh Church in darkneſs and ignorance, until the Almightie gave his voice, and cauſed them to ſpeak in every tongue throughout theſe parts of the world; doth no more argue her to have been the true and Catholick Church, then Moſes Education in Pharaohs Court, during the time of his Infancie or Nonage, doth argue the Egyptian Courtiers to have been Gods choſen People.

CAP. XXXIII.

A brief direction for preventing Scruples and reſolving doubts, concerning particular Sentences or paſſages in the Canon of Scripture.

UNto the ſecond demand, [How we know this or that Sentence in any Fo •… of Canonical Scripture, to have been from God, Not inſerted by man] Some perhaps would ſay this muſt be known by the Spirit. Which indeed is the Briefeſt Anſwer that can be given: but ſuch as would require a long Apologie for its Truth, or at leaſt a large Explication in what Senſe it were true, if any man durſt be ſo bold as to reply upon it. How our firm Aſſent to ſome Principal mat ters revealed in Scriptures, 〈◊〉 our Faith unto their whole Canon. Conſequently, to our former Principles, we may Anſwer, That our full and undoubted Aſſent unto ſome Principal Parts, doth bind us unto the Whole Frame of Scriptures. 〈◊〉 you will ſay, we Believe ſuch ſpecial parts, from undoubted Experience 〈◊〉 their Truth in our hearts, and without This our Belief of them could not be 〈◊〉 ſtedfaſt: how then ſhall we ſtedfaſtly believe thoſe parts, of whoſe div •… truth we have no ſuch Experiments? for of every Sentence in Scripture, w •… ſuppoſe few or none can have any: Yet even unto thoſe parts whereof we have no Experiments in particular, we do adhere by our Former Faith becauſe ou •… Souls and Conſciences are as it were tied and faſtned unto other Parts wher •… with they are conjoyned, as the pinning & nailing of two plain bodies in ſom •… few parts, doth make them ſtick cloſe together in all ſo as the one cannot b •… pulled from the other in any part, whileſt their faſtning, holds. It will be r •… plied, that this Similitude would hold together, if one part of Canonical Scripture were ſo firmly or naturally united to another, as the divers portions 〈◊〉 one and the ſame continuate or Solid Body are: but ſeeing it is evident 〈◊〉 ſo they are not, who can warrant the contrarie, but that a Sentence or Pe •… 〈1 page duplicate〉〈1 page duplicate〉 od, perhaps a whole Page, might have been Foiſted into the Canon by ſome Scribe or other? Here we muſt retire unto our Firſt Hold or Principles of Faith. For if we ſted faſtly Believe from Experiments or otherwiſe, that ſome principal parts of Scripture have come from God, and that the ſame are ſure Pledges for mans good, the only means of his Salvation: this Doctrine or Experience of Gods Providence once fully eſtabliſhed, will eſtabliſh our Faith and Aſſent unto other parts of his Word, whereof (ſhould we take them alone) we could have no ſuch Experiments. For he that knoweth God, or his Providence aright; knows this withall, that he will not ſuffer us to be tempted above our ſtrength. And once having had Experience of his Mercies paſt, we cannot, without Injurie to his Divine Majeſtie, but in Confidence of it, Believe and Hope, that his All-ſeeing Wiſdom and Almightie Power will ſtill (maugre the ſpight of Death, Hell, Satan, and their Agents) preſerve his Sacred Word ſincere without admixture of any profane, falſe, or humane Inventions that might overthrow, or pervert our Faith begun. Hereto we may refer all former Documents of His Care and Providence in preſerving the Canon of our Faith from the Tyrannie of ſuch, as ſought utterly to deface it; and the Treachery of others, who ſought to corrupt it. And it ought to be no little motive unto us, thus to think: when we ſee Auſtin, Gregory, and other of the Ancient writers, either maimed, or mangled, or purged of their beſt Bloud, where they make againſt the Romiſh Church; or elſe her untruths fathered upon Them, by her ſhameleſſe ſons, in places where they are ſilent for her: and yet this Sacred Volume untouched and uncorrupt, by any violence offered to it by that Church; only it hath loſt its natural Beautie and Complexion, by long durance in that homely and vulgar Priſon; whereunto they have confined it.

2 But as from theſe and like Documents of Gods Care and Providence in preſerving it, and of His Love and Favour towards us, we conceive Faith and ſure Hope, that he will not ſuffer us to be tempted with doubts of this nature, above our ſtrength: ſo muſt we be as far from tempting Him, by theſe or like unneceſſary, unſeaſonable curious Demands. How ſhould we know This or That Clauſe or Sentence (if we ſhould find them alone) to be Gods word? Why might not an Heretick of malice have forged, or a Scribe through negligence altered them? It ſhould ſuffice that they have been commended to us not alone, but accompanied with ſuch Oracles as we have already Entertained for Divine. And if any Doubt ſhall happen to ariſe, we muſt rely upon that Oracle, of whoſe truth every true Chriſtian hath, and all that would be ſuch, may have ſure Trial. Deus cum tentatione ſimul vires dabit: God with the Temptation will give Iſſue; yea, Joyful Iſſue to ſuch Temptations as he ſuffers to be ſuggeſted by Others, Not unto ſuch as we thruſt our ſelves into by our needleſs Curioſity. When we are called unto the ſearch of truth by Satan or his Inſtruments Objections againſt it, the Lord will give us better reaſons for our own or others Satisfactions, then yet we know of, or ſhould be able to find, but by the conduct of his untempted Providence.

CAP. XXXIV.

Concluding the Firſt Book with ſome Brief Admonition to the Reader.

TO conclude this Treatiſe, as it was begun. The greater the Reward propoſed to the faithful Practiſe, or the Puniſhment threatned to the Neglect of theſe divine Oracles: the greater is the Madneſſe of many men in our time, who in contemplative Studies, whoſe Principal End is delight, can under go long toyl, and great pains, never attaining to exact Knowledge but by Believing their Inſtructors, and taking many Theoremes and Concluſions upon Truſt, before they can make Infallible Trial of their Truth,: and yet in matters of their Salvation, which cannot be exactly Known, but only Believed in this life, and whoſe Belief muſt be got by Practiſe, not by Diſcourſe, demand Evidence of Truth, and infallible Demonſtration, before they will vouchſafe to Believe or adventure their pains on their Practiſe; and finally, ſo Demean themſelves in ſpeech and reſolution, as if God Almightie ſhould think himſelf highly graced, and our Saviour, his Son, much beholden to them, that they ſhould Deign to be his Scholars, ſooner then Mahomets, or Machiavels. But we that are his Meſſengers muſt not debaſe His Word, nor Diſparage our Calling, by Wooing them upon ſuch Terms, or profeſſing to ſhew them the Truth before they be willing to learn it: One firſt Principle whereof is this, That ſuch as will ſeek, may find ſtarting holes enough to run out of Chriſts Fold, and eſcape his Mercies profered in his Church. And as many reaſons are daily brought, ſufficient to perſwade a Right-diſpoſed underſtanding of the Truth of Scriptures: ſo no Argument can be found of force enough to convince a Froward Will, or perſwade perverſe Affections. Theſe are they which make a many altogether uncapable of any Moral, moſt of all, of any Divine Truth; and muſt be laid aſide at the firſt Entrance into the School of Chriſt, and continually kept under by the Rod of his Judgements and Terrours of that Dreadful Day. Unto ſuch as account theſe Conſequents leſſe dreadful, or their dread leſſe probable, then that they ſhould (for a time at leaſt) lay aſide all Perverſitie of will, or Humour of Contradiction, to make ſure trial of thoſe divine Oracles for their Good; we can apply no other Medicine, but that of Saint John: He that is Filthy let him be Filthy ſtill. Rev. 22. 11.

2. Thus much of general Inducements to Belief. In the Obſervation and Uſe of all theſe and others of what kind ſoever, we muſt implore the Aſſiſtance of Gods Spirit, who only worketh True and lively Faith, but (ordinarily) by theſe or like means. Theſe Scriptures are as the Rule or Method preſcribing us our Diet and Order of life: theſe Experiments joyned with it are as Nutriment: and the Spirit of God digeſteth all to our Health and Strength. Without It all other means or matters, of beſt Obſervation, are but as good Meat to weak or corrupt Stomacks: With It, every Experiment of our own or others Eſtate, taken according to the rules of Scriptures, doth nouriſh and ſtrengthen Faith, and preſerve our ſpiritual Health. Many in our dayes unceſſantly blame their Brethrens Backwardneſſe to Entertain the Spirit, or rely upon it only; being more Blame-worthy themſelves for being too forward in Believing Every Spirit, and ſeeking to This is that Circle which the Adverſary 〈◊〉 as a Counter •… to us, whileſt we ſeek to overthrow their Circular •… . The Objects 〈◊〉 may juſtly be 〈◊〉 upon the Enthuſiaſt, but not on Our Church as ſhall appear in the 〈◊〉 Section of the Second Book. diſcern Canonical from Apocryphal Scriptures by the Spirit, and again to Trie True from Falſe Spirits, by the Scriptures, without ſerious Obſervation and ſetled Examination of Experiments anſwerable unto ſacred Rules. Such mens fervent Zeal unto the Letter of the Goſpel is like an hot Stomach accuſtomed to light meats, which increaſe Appetite more then Strength, and fill the body rather with bad Humors then good Bloud.

3 The Spirit no doubt ſpeaks often unto us when we attend not; but we muſt not preſume to underſtand His Suggeſtions by His immediate Voice or Preſence; only by His Fruits, and the inward Teſtimony of an appeaſed Conſcience (which he alone can work) muſt we know him. He that ſeeks (as † Ignatius 〈1 page duplicate〉〈1 page duplicate〉 Profici •• tibus (ut admonet P. noſter Ignatius L. Exercit. de dignoſc. ſpirit.) Spiritus malus ſe dure, implacide & violenter, quaſi cum ſtrepitu quodam, ut imber in ſaxa decidens, infundit. Bonus vero iiſdem leniter, placide & ſuaviter, ſicut aqua irrorat ſpongiam. Illis vero qui in deterius proficiunt, experientia docet, contrà evenire. Delrius diſquiſit. Magic. lib. 4. cap. 1. q. 3. ſect. 6. Ignatius Loyola taught his ſons) to diſcern Him without more ado, by his manner of breathing, may inſtead of him be troubled with an unwelcome Gueſt, alwayes ready to invite himſelf where he ſees preparation made for his Better, and one (I am perſwaded) that hath learned more kinds of Salutations then Loyola knew of, able to fill empty Breaſts or ſhallow Heads unſetled in Truth, with ſuch pleaſant, mild, and gentle Blaſts, as are apt to breed ſtrong perſwaſions of more then Angelical Inſpirations.

4 God grant the carriage of enſuing Times may argue theſe Admonitions needleſſe: which further to proſecute, in reſpect of times late paſt and now preſent, could not be unſeaſonable; but thus much by the way muſt now ſuffice me, purpoſed hereafter (if God permit) to Treat of the Trial of Spirits, and certain apprehenſion of inherent Faith: about the general means of whoſe production, and eſtabliſhment, the Queſtion; moſt controverſed in theſe days, • s: Whether beſide the Teſtification of Gods Spirit, which (as all agree) muſt (by theſe late mentioned or other means) work Faith in our hearts: the Teſtimony or authority of others beſides our ſelves, be neceſſary, either for aſcertaining our Apprehenſion of the Spirit thus working, or for aſſuring the truth of Experiments wrought by it in our Souls? or if no other beſides the teſtimony of Gods Spirit and our own Conſcience, be neceſſary, either after their Sentence given or whileſt they give it, How far the Authoritie or Miniſtery of men is neceſſary or behoveful, either for bringing us acquainted with the Spirit of God, or for the aſſiſtance and direction of our Conſcience in giving right Sentence of the Truth or true meaning of Gods word? Of theſe queſtions and others ſubordinate to them, we are to diſpute at large in the Books following.

How far the Miniſtry of Men is Neceſſary for PLANTING True Chriſtian Faith; and retaining the Unity of It PLANTED. The Second Book of Comments upon the CREED.

AS in the firſt Intention, ſo after ſome Proſecution of this long work; my purpoſe was, to refer the full Examination of the Romiſh Churches pretended Authoritie in matters Spiritual, unto the Article of the Catholick Church: Which (with thoſe three others of the Holy Ghoſt, Communion of Saints, and forgiveneſſe of Sins, for more exact Methods ſake, and continuation of matters, in nature, and ſacred writ, moſt united) I have reſerved for the laſt place, in this Frame of Chriſtian Belief: annexing the Articles of the Bodies reſurrection, and Everlaſting life, unto that of Final Judgement, whereon theſe Two have moſt Immediate and moſt direct Dependance.

2 But, after the Platform was caſt, and matter for Structure prepared; upon evident diſcovery of the Jeſuites Treachery, in ſetting up the Pope as a ſecret Competitor with the Bleſſed Trinity, for Abſolute Soveraignty over mens Souls; (and for this purpoſe continually plotting, to have the Doctrine of their Churches Infallibilitie planted as low and deep, as the very firſt and Fundamental Principles of Belief:) albeit in laying the former Foundations, I had come to ground firm enough (if free from undermining) to bear all I meant to build upon it: I was, notwithſtanding, in this place conſtrained to Bare the whole Foundation, and all about it, unto the very Rock, on whoſe ſtrength it ſtands; leſt this late diſmal Invention (concerning the Popes Infallibility) might prove as a Powder-plot to blow up the whole Edifice of Chriſtian Faith; as it certainly will, if men ſuffer it to be once planted in their Hearts and Conſciences. The Jeſuites ſpeculative Poſitions of their Churches tranſcendent Authority, are as the Train, the Popes Thunderbolts as the Match, to ſet the whole World on Combuſtion, unleſſe his Lordly Deſignes, (though in matters of Faith, and greateſt moment) be put in execution, without Queſtion or demur: as ſhall (God proſpering theſe proceedings) moſt clearly appear in the ſequel of this diſcourſe:

Wherein are to be diſcuſſed 1 Their Objections againſt us; the Points of Difference betwixt us; with the Poſitive Grounds of Truth maintained by us. 2 The Inconveniences of their Poſitions: Erection of tripple Blaſphemy by the overthrow of Chriſtianitie. 3 The Original Cauſes of their Errour in this; and ſuch erroncous Perſwaſions, as held by them in other Points, not deſcried by us, prove ſecret Temptations for others to follow them, or ſerve as previal Diſpoſitions, for their Agents to work upon. 4 The poſſible Means and particular Manner, how Orthodoxal may be diſtinguiſhed from Heretical Doctrine, or the Life-working Senſe of Scriptures from Artificial Gloſſes.

Theſe Points diſcuſſed, and the Poſitive Grounds of Chriſtian Faith cleared, as well againſt the open Aſſaults of the profeſſed Atheiſts, as the ſecret Attempts of undermining Papiſts: we may with better ſecurity proceed to raiſe the Foundation, (laid in the firſt general Part of the firſt Book) to the height intended.

SECT. I.

What Obedience is due to Gods Word, what to his Meſſengers.

THe whole Scripture (ſaith the Apoſtle) is given by inſpiration 2 Tim. 3. 16. of God, and is profitable to Teach, to Reprove, to Correct, and to Inſtruct in Righteouſneſſe, that the Man of God may be abſolute, being made perfect unto all good works. What or whom, he means by The Man of God, is not agreed upon by all that acknowledge his words in the ſenſe he meant them, moſt Infallible and Authentick. Some hereby underſtand onely ſuch men as Timothy was, Miniſters of Gods word, or Prophets of the new Teſtament; and ſo briefly elude all Arguments hence drawn to prove the ſufficiency of Scriptures, for being the Abſolute rule of Faith, at leaſt to All, as well unlearned as learned. Yet ſhould they in all reaſon (might Gods Word rule their Reaſon) grant them to be ſuch, unto all ſuch as Timothy was, publick Teachers, men converſant in, or conſecrated unto, Sacred Studies; but even This they deny as well as the Former, the former in their opinion be more abſurd for us to affirm, eſpecially holding the Hebrew text only Authentick. Briefly, they charge us with debaſing Peter, for advancing Paul; or rather for colouring or adorning our pretended ſenſe of Pauls Words, that is, for giving too little to Peters Succeſſors, or the Church; too much to Scriptures; too little to Spiritual, too much to Lay men.

2 Theſe are plauſible Pretences, and ſweet Baits to ſtop the mouthes, and muſſle the pens of Clergy-men in reformed Churches; unto moſt of whom, as they object) beſides the Spiritual Sword, little or nothing is left for their juſt defence againſt the Inſolencies of rude, illiterate, profane Laicks. And yet, who more earneſt then they in this Cauſe, againſt the Church, againſt themſelves? yet certain it is, that no man can be truly for himſelf, unleſſe he be firſt of all for Truth it ſelf, of which he that gains the greateſt ſhare, (what other detriment or diſparagement ſoever in the mean time he ſuſtain) in the end ſpeeds alwayes beſt. And ſeeing To Lie or teach amiſſe, is a matter altogether impoſſible to Omnipotencie it ſelf: to be able and willing withall to defend a Falſhood, or ſet fair colours on foul Cauſes, is rather Impotencie then Abilitie: Hence was that, quicquid poſſumus pro veritate poſſumus. Seeing by Truth we live our Spiritual Life: to weaken it for ſtrengthning our Temporal Hopes, can never rightly be accounted any true effect of Power, but an infallible Argument of great and deſperate Imbecillitie.

3 For theſe Reaſons, ſince I conſecrated my labours to the ſearch of Divine Truth, my mind hath been moſt ſet to find it out in this preſent Controverſie; whereon, moſt others of Moment chiefly depend. And, as unto the Romaniſt it is (though falſly) termed the Catholick, ſo ſhould it be unto us, to all that love the Name of Chriſt, The very Chriſtian Cauſe: a Cauſe, with which the Adverſaries Fortunes, our Faith: their Temporal, our Spiritual Eſtate and Hopes muſt ſtand or fall: a Cauſe whoſe Truth and Strength on our part, will evidently appear, If we firſt examine what the Antichriſtian Adverſary can oppoſe againſt it.

CAP. I.

The Sum of the Romaniſts Exceptions againſt the Scriptures.

1 THeir Objections againſt Scriptures ſpring from this double Root: The One, that They are no ſufficient Rule of Faith, but Many Things are to be Believed, which are not taught in Them. The Second, that albeit they were the compleat Rule of Faith; yet could they not be known of us, but by the Authority of the Church, ſo that all the former Directions for eſtabliſhing our Aſſent unto the Scriptures, as unto the Words of God Himſelf, were vain, ſeeing this cannot be attained unto, but by relying upon Chriſts viſible Church.

The former of theſe two Fountains, or Roots of Errour, I am not here to meddle with: elſewhere we ſhall. That the Scriptures teach All Points of Faith ſet down in this Creed, they cannot denie, or if they would, it ſhall appear in their ſeveral Explications: So that the Scripture, rightly underſtood, is a competent Rule for the Articles herein contained. Let us then ſee whether the Senſe or Meaning of theſe Scriptures, which both They and We hold for Canonical, may not be Known, Underſtood, and fully Aſſented unto, Immediately, and in themſelves, without relying upon any viſible Church or Congregation of men, from whoſe Doctrine we muſt frame our Belief without diſtruſt of Errour, or Examination of their Decrees, with any intention to reform them, or ſwarve from them.

2 That the Scripture is not the Rule whereon Private Men, eſpecially Unlearned, ought to rely in matters of Faith; from theſe general Reaſons, or Topicks, The Romaniſts 1. Objection ſet down here, is anſwered in the next Chap. &c. they ſeek to perſwade us. Firſt, admitting the Scriptures to be Infallible in themſelves, and ſo conſequently to all ſuch as can perfectly underſtand them in the Language wherin they were written: yet to ſuch as underſtand not that Language, they can be no Infallible Rule, becauſe they are to them a Rule only as they are Tranſlated: but no Unlearned man can be ſure that they are tranſlated aright, according to the true Intent and meaning of the Holy Ghoſt: for if any man do infallibly Believe this, and build his Faith hereupon, then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Tranſlating; whereof he that is Unlearned, can have no ſufficient Argument, neither out of Scripture, nor from Reaſon. Nay, Reaſon teacheth us that in matters of ordinarie capacitie moſt men are obnoxious to brrour: and the moſt Skilful may have his eſcapes in a long Work: For,—Opere in longo ſas eſt obrepere ſomnum,—Aliquando bonus dormitat Homerus: A man may ſometimes take Homer napping, even in that Art whereof he was Maſter: much more may the greateſt Linguiſt living (in a Work of ſo great Difficultie as the Tranſlation of the Bible, not another Mans (though that more eaſie to erre in, then a mans Own) but the Work or Dictates of the Holy Ghoſt) prove an Homer, but a blind Guide unto the blind. Many things he cannot See, and many things he may Overſee; And how then can any man Aſſure himſelf, that in thoſe Places whereon we ſhould build our Faith, he hath not gone beſides the Line, unleſſe we will admit an Inſallible Authoritie in the Church, to aſſure us that ſuch a Tranſlation doth not erre.

3 Again, This 〈◊〉 is anſwered Chap. 19, •… c. 〈◊〉 . 2. in thoſe very Tranſlations wherein they agree; Luther gathers one Senſe, Calvin another; every Heretick may pretend a ſecret Meaning of his Private Spirit. Who ſhall either ſecure the People diſtracted by Diſſenſions amongſt the Learned, or the Learned thus diſſenting, unleſſe the Infallible Authoritie of the Church? This is R • 〈◊〉 and an ſ •… Chap. •… . Finally, without ſuch an Infallible Authoritie, Controverſies will daily grow: and unleſſe It be eſtabliſhed, they can never be compoſed, ſeeing every man will draw in the Scriptures as a Party, to countenance or abett his Opinion, how bad ſoever. Anſwered Chap. 12. The Ground of all which Inconveniences (though the Sectaries cannot ſee it) is the natural Obſcurity and Difficulty of the Scriptures. Theſe are the main Springs, or firſt Fountains, whence the Adverſaries Eloquence in this Argument flows. And it will be but one labour to ſtop up Theſe, and his Mouth. Or granting them paſſage, we may draw his invention againſt us drie, by turning their courſe upon himſelf.

CAP. II.

The former Objection (as far as it concerns illiterate and Lay-men) retorted and anſwered.

1 IF to ſuppoſe ſuch an Authority, were ſufficient to confirm any Tranſlation, or ſecure the world of ſincere Tranſlations, or to allay all Controverſies ariſing about the true Senſe and Meaning of Scriptures: we were very Impious to deny it. But, if we have Juſt Cauſe to ſuſpect, that ſuch as contend for it, have but Put this Infallible Authority, as the Aſtronomers have Suppoſed; Some, Epicycles and Eccentricks; Some, the motion of the Earth; to ſalve their Phenomena, which otherwiſe might ſeem Irregular: We may, I truſt, Examin: Firſt, Whether the Suppoſal of this Infallible Authority, in the Church, do ſalve the former Inconvenience: Secondly, whether greater Inconveniences will not follow upon the putting of it, then are the ſuppoſed Miſchiefs, for the Avoidance of which this Infallible Principle was invented, and is by the Favourites of this Art, ſought to be eſtabliſhed and perſwaded.

2 〈1 paragraph〉 That this ſuppoſed Infallible Authority of the Church viſible doth no way ſalve the Inconveniences objected againſt our Poſitions, is hence evident. As the Scriptures themſelves were written in a Tongue not common, nor underſtood of all Nations, but of ſome few: ſo likewiſe the Decrees of this viſible Church, concerning the Authoritie of Tranſlations, are written in a Tongue neither common to all, nor proper at this day to any unlearned Multitude, but to the Learned only. Sometime they were written in Greek: but, in later years, all in Latin, or ſome other Tongue (at the leaſt) not common to all Chriſtians: for no ſuch can this day be found. Nor is the Pope, (or his Cardinals) able to ſpeak properly and truly every Language in the Chriſtian world, of which he challengeth the Supremacie. He Would be the Univerſal Head indeed: but he hath not, nor dare he profeſſe he hath, an Univerſal Tongue, whereby he may fully inſtruct every Perſon Tot verò trāſlationes, mutationes, ſinc graviſſimo periculo & incōmodo non fierent. Nam non ſemper inveniun cur idonei in terpretes: at que ita multi errores cōmitterentur qui non poſſint poſtea ſacilè tolli Cum ne que Pontifices, ne que Concilia de tot linguis judicare poſſint. Bellarm. lib. 2. de verbo Dei. cap. 15. in Fin. throughout the Chriſtian world, in his own natural, known mother Tongue. For Bellarmin brings this as an argument why the Bible ſhould not be tranſlated into modern Tongues, becauſe if into one, why not into another: and the Pope (as he confeſſeth) cannot underſtand all.

3 Tell me then, you that ſeek to bring the unlearned Lay-ſort of men to ſeek ſhelter under the Infallible Authoritie of the Romiſh Church: how can you aſſure them what is the very true Meaning of that Church? They underſtand not the Language wherein her Deciſions were written. What then? muſt they infallibly, and under pain of Damnation, Believe that you do not Erre in your Tranſlations of them? or muſt they ſtedfaſtly Believe, that you Interpret Her Decrees aright? Nay even thoſe Decrees, which you hold Infallible, condemn all private Interpretation of them: and your greateſt Clerks daily diſſent about the Meaning of the Trent-Councel in ſundry Points. Yet, unleſs the Lay people can ſtedfaſtly Believe, that you Interpret the Churches Sentence aright: your ſuppoſed Rule of the Churches Infallibilitie in confirming Tranſlations or Senſes of Scripture, can neither be a Rule Infallible, nor any way Profitable unto them. For it hath no other Effect upon their ſouls, ſave only Belief: Were their Objections againſt us pertinent: not the Popes Infallibilitie, but the Prieſts and Jeſuites, Honeſtie or Fidelity, ſhould be the Rule of moſe Lay Papasts Faith. and they have no other Means to know that this which they muſt Believe is the Churches Sentence, but your Report: then can they not be any more certain of the Churches Mind in this or that point, then they are of your Skill or Fidelitie; neither of which can be to them the Infallible Rule of Faith. For, if they ſhould be thus Infallibly perſwaded of your Skil or Fidelitie: then were their good Perſwaſion of you, the Ground and Rule of their Faith; and ſo they muſt Believe that you neither did, nor could Erre in this Relation; Whereas your own Doctrine is, That even the Learnedſt among you may Erre: and you cannot denie, but that it is poſſible for the Honeſteſt Juſuite, either to Lie, or Equivocate. Otherwiſe, your Infallibilitie in not Erring, were greater then your Popes or Churches: for they both may Erre unleſſe they ſpeak ex Cathedra. Now, whether the Pope ſpeak this or that ex Cathedra, or whether he ſpeak or write to all or no is not known to any of the common People in theſe Northern Countries, but only by your Report: which if it be not Infallible, and as free from Errour as the Pope himſelf, the People muſt ſtill ſtagger in Faith. Nor do I ſee any poſſible Remedie: unleſſe every man ſhould take a Pilgrimage to Rome, or unleſſe you would bring the Pope throughout theſe Countries, as men uſe Monſters or ſtrange Sights. Yet, how ſhould they be certain that this is the Pope, rather then ſome Counterfeit? or how ſhould they know Rome, but by others? Or can you hope to ſalve this Inconvenience by an Implicit or Hypothetical Faith? as, that it were enough for the Lay people to Believe abſolutely and ſtedfaſtly, that the Pope, or Church cannot Erre: but to believe your Report or Informations of his Sentence in doubtful Caſes, only Conditionally; if it be the Popes Mind: if otherwiſe we will be free to recall our preſent Belief. This is all which I can imagin any of you can ſay for your ſelves. And may not we, I pray you, ſay as much, if thus much would ſerve for us? Might not we by the ſelf ſame Reaſon teach the People to admit of Tranſlations, but only Conditionally, as far forth as they ſhall be perſwaded that this was the Meaning of the Scripture or the Word of God? For Queſtionleſſe, it is more certain that God cannot Erre, then that the Pope cannot. And it is more neceſſary un • o Chriſtian Belief to hold, that God the Father, Son, and Holy Ghoſt neither can, nor will ſpeak a Lie: then that the Pope cannot, or will not teach us amiſſe. That the Pope and his Cardinals do arrogate thus much unto themſelves, is more then the Lay and unlearned People can tell, but only by yours and others Relation: But that the God of Heaven neither can, nor will Teach amiſſe, is a Principle not controverſed by any that thinks there is a God.

4 Let it then firſt be granted, That God is freer from Errour, from Deceiving, or being Deceived in Points of Faith, or matters of Mans Salvation, then the Pope is, although he ſpeak ex Cathedra. From this Poſition it followes moſt directly and moſt immediately, that if the Lay unlearned People of this Land have as good Means and better, to know that theſe Books of Scrpture are Gods own Words, then they can have to know that this or that Canon in any Councel was confirmed by the Popes teaching ex Cathedra: then muſt the ſame People Believe the One more ſtedfaſtly then the Other; to wit, Gods Word, as it is read unto them in our Church, more ſtedfaſtly then the Popes Interpretations, Injunctions, or Decrees. Let us compare the Means of knowing Both. Firſt, if the Popes Decrees be a certain Means of knowing any Truth: they are as certain a Means of knowing thoſe Scriptures which our Church admits, to be Gods Word, as of any thing elſe; for the Pope and his Councel Concil. Trident. Seſſione quarta. have avoucht Them for Such, although they adde ſome more then we acknowledge.

5 If the worſt then ſhould fall out that can be imagined; as if we had Reaſon to deſpair of all other Tranſlations ſave onely of the Vulgar, yet that it were the Word of God we might know, if by no other Means, yet by Conſent of the Romiſh Church; and all the People of this Land might be as certain of this Decree, as of any the Pope can give. But take the ſame Scripture as it is Tranſlated into our Engliſh, the People may be as certain that it is the Word of God, as they can be that the Trent Councel was Lawfully called, or by the Pope confirmed, yea much more certain. The Jeſuites may tell them, that theſe very words (being firſt engliſhed) were ſpoken in the Trent-Councel, and confirmed by the Pope. Why ſhould they believe it? Becauſe they avouch it ſeriouſly, whom they think able to underſtand Latin? Suppoſe not only one, or two, or three, but the whole Aſſembly of our Clergie tels the ſame People, that theſe (reciting the Points of our Salvation are the very Words of God Himſelf; and are for Subſtance all one in the Hebrew, Greek, Latin, and Engliſh. What Difference can you here imagine? That the Trent-Councel decreed thus, the modern Jeſuites have it but from Tradition of this Age: That God ſpake thus, we have the Conſent of all Ages. Yea, but it is eaſier to render the Trent-Councels Meaning out of Latin, then the Meaning of Gods Word out of Hebrew or Greek. Whether it be ſo or no, the unlearned People cannot tell, but by hearſay: yet, if we would take the Vulgar Latin, this fooliſh Objection were none: for It is as eaſie to be Rendred, as the Trent-Councel; and if the Trent-Councel be true, It is the Word of God. All then is equal concerning the Difficulties, that may ariſe from the Skill, or Ignorance of the Tranſlators of the one or other; the Popes Decrees, or Scripture. Our Miniſters know to Render the Meaning of Scripture as well as yours do the Meaning of the Councels. Let us now ſee whether it be as likely, that our Miniſters Fidelitie in telling them as they are perſwaded, and as they Believe themſelves, be not to be preſumed as Great. To call this in Queſtion were extream Impudencie and Uncivilitie, eſpecially ſeeing we Teach, that the people ſhould be throughly inſtructed in the Truth: whereas you hold it for good Chriſtian Policie, to hold them in Ignorance. Our permitting the free Uſe of Scriptures to all doth free us from all ſuſpition of Impoſture of Guile: of which in the Jeſuite or learned Papiſt the denail of like Libertie, is a foul Preſumption. Further, let us examin, whether from the Matter or Manner of the Popes Decrees, there can be any Argument drawn to perſwade the People that theſe are his Decrees and no other Mans: more then can be gathered from the Matter and Manner of Scripture Phraſe, to perſwade a man that theſe are Gods, and can be no Mans Words: And Here certainly we have infinite Advantage of Granting the Pope to be as infallible as God himſelf: yet were not his Decrees related by his meſſengers to be ſo much believed, as Gods written Word, received by us & them, becauſe it is more free from ſuſpition of Forgerie, then they can be; harder to be Counterfeited, then they are. you. For no man of Senſe or Reaſon, but muſt needs ſuffer himſelf to be perſwaded, that it is a far eaſier matter to Counterfeit the Decrees of the Lateran or Trent-Councel, or the Popes Writs, Interpretations, or Determinations: then Artificially to imitate the Invincible and Majeſtical Word of God, either for the Matter or the Manner.

6 The Sequel is this, that if the Scriptures received by us, be obnoxious to any the leaſt Suſpition of being Forged: then from the ſame Reaſons, much more liable to the ſame Suſpition are thoſe which we account the Popes Decrees, and therefore in reſpect of us, much leſſe to be Believed; although otherwiſe we ſhould grant the Pope Decrees (which without controverſie were his Decrees indeed) to be as Infallible as the Eternal and Immutable Decrees of the Almightie. Gods Word oft-times unto Atheiſts hath diſcovered it ſelf by the Majeſtie of Stile and Sublimitie of Matter, to be more then Human, and therefore Divine, not able to imitated by any lying Spirit. If any Jeſuite will deny this: let him make trial of Imitation in the Prophecie of Iſaias, the Beginning of S. Johns Goſpel, the Relation of Joſeph and his Brethrens Dialogues, the Book of Job, &c. The Majeſtie of Speech and other Excellencies which appears in them (eſpecially if we conſider the Time, wherein moſt of them were written) doth argue a Divine Spirit: in whoſe Imitation the moſt accurate Writers of later Ages, (albeit no man writes excellently but from ſome Beam of Divine Illumination in the Facultie) are but Apiſh, if we read the ſame Scriptures in the Tongue wherein they were written, or in ſundry modern Tongues capable of the Divine Splendor which ſhines in the Original; with which the Latin (eſpecially in Proſe) hath greateſt Diſproportion of all Learned or copious Tongues. As for the Popes Decrees they bewray themſelves both for the Matter and Manner, to be only Human, and therefore eaſie to be imitated by the Spirit of Man, ſubject to many Errours. Nor doth the Pope challenge to himſelf the gift of Prophecie, but only of legal Deciſions: which are no otherwiſe written, then many write, and contain no deeper nor more Supernatural Matter, then many may invent: moſt of them uſually penned in a baſe and barbarous Logick Phraſe: his Stile at the beſt is not peculiar, his Character eaſie to be counterfeited by any man that can pen a Proclamation, or frame an Inſtrument in Civil Courts.

7 To recollect what hath been ſaid. Firſt, ſeeing God is more to be Believed then Men; ſecondly, ſeeing we have better Arguments to perſwade the People that theſe Scriptures daily read in our Church, are Gods own Words, then the Prieſts and Jeſuites have, that the Tidings which they bring from beyond Sea are the Popes or Churches Decrees or Sentence: we may and ought Teach them to relie immediately upon Gods Word preached or read unto them, as the ſureſt and moſt Infallible Rule of Faith, the moſt lively, moſt effectual, and moſt forcible Means of their Salvation. Or if the Jeſuites will teach them to Believe the Popes Decrees given ex Cathedra, or the Churches Opinion indefinitely taken Fide divina, by Infallible Faith; but the Jeſuites or Prieſts Expoſitions or Tranſlations of them, only Conditionally, and with this Limitation, [If ſo they be the Pope or Churches Decrees:] we may in like ſort with far greater Reaſon, teach the People to Believe the Scriptures or the Word of God abſolutely, and our Tranſlations or Expoſitions of it but Conditionally or with Limitation, ſo far as they are Conſonant to the Word of God. Seeing it is as probable, that we may expound Gods Word as rightly and ſincerely, as the other can the Church or Popes Edicts; we have better Reaſon to exact this conditional Obedience and Aſſent, in the Vertue and Authoritie of Gods Word, which we make the Rule of Faith; then they can have to exact the like Obedience by Vertue of the Pope or Churches Edict, which is to them the Miſtreſſe of Faith. For it is more certain to any man living, that Gods Word is moſt Infallibly True, then that the Pope cannot Erre. Wherefore if the Abſolute Belief of the Popes Infallibilitie, and Conditional Belief of the Jeſuites or Prieſts his Meſſengers Fidelitie or Skill, be ſufficient to Salvation: much more may the Abſolute Belief or Aſſent unto the Infallibility of Gods Word, and ſuch Conditional and limited Belief of his Miniſters Fidelitie, be ſufficient for the Salvation of his People: who, as hath been proved, cannot be more certain that the Romiſh Church ſaith This or That, then we can be of Gods Word. For they never hear the Church or Pope ſpeak, but in Jeſuites or Prieſts Mouthes. And although they knew he ſaid juſt ſo as thoſe ſay: yet may a man doubt in Modeſtie, whether the Popes Words be alwayes Infallible; but of the Infallibilitie of Gods Word, can no man doubt.

8 And Here I cannot but much wonder at the prepoſterous courſes of theſe Romaniſts, who holding an Implicite Faith of Believing as the Church Believes, (in many Points) to be ſufficient unto Salvation: will yet faſten this implicite Faith upon the preſent Church of Rome, and not refer it rather unto that Church as it was under S. Peters Juriſdiction and Government. For if Univerſalitie be (as they contend) a ſure Note of undoubted Truth: then muſt it needs be more undoubtedly True, that S. Peter could not Erre in Matters of Faith, then that this preſent Romiſh Pope and his Cardinals cannot ſo Erre. For all Papiſts hold this as True of S. Peter, as of this preſent Pope: and all Proteſtants hold it True of S. Peter, not in the preſent Pope: and ſo did all the Fathers without controverſie hold it moſt True, that S. Peter did not teach amiſſe in his Apoſtolical Writings. So that Univerſalitie is much greater for S. Peter, then for this Pope that now is, or the next that ſhall be.

9 For theſe Reaſons (fully conſonant to their own Poſitions) all Papiſts me-thinks, in Reaſon, ſhould make the ſame Difference in their Eſtimate of S. Peter and later Popes, which a French Cardinal (as the Tradition is at Durham) once made betwixt S. Cuthbert and venerable Bede. Abeit S. Cuthbert was accounted the greater Saint amongſt them, whoſe greater Benefactour he had been, (in which reſpect they brought the Cardinal firſt unto S. Cuthberts Tomb:) yet, becauſe he knew him not ſo well, but only by their Report, he praies very warily; Sancte Cuthberte, ſi Sanctus es, or a pro me. But, afterwards brought unto Bedes Tomb then in the Conſiſtory; becauſe he had been Famous in Forrain Nations, from the Commendations of leſſe partial Antiquitie: he fell to his prayers without Ifs and Ands; Vener abilis Beda, quia tu Sanctus es, or a pro me.

10 Proprotional to this Caution in this French-mans Prayers, ſhould every modern Papiſt limit his Belief of the preſent Popes Infallibilitie in reſpect of S. Peters; And ſay thus in his heart: As for S. Peter, I know he Believed and Taught aright: And I beſeech God I may Believe as he Believed, and that my Soul may come whither his is gone: as for this preſent Pope, if he believe as S. Peter did, & be likely to follow him in LIfe and Death, I pray God I may Believe as he Believes, and do as he Teacheth; but otherwiſe (believe me) I would be very loath to pin my Belief upon his Sleeve, leſt happily he run Headlong to Hell to that which ſhould have drawn me up to Heaven: For in this Life I walk by Faith, and by Faith I muſt aſcend Thither, if I ever come There; and therefore I dare not faſten my Belief upon any Man, whom I would be loath to follow in his Courſe of Life. But moſt ſurely might this Implicite Faith be faſtned upon Gods written Word, contained in the Writings of Moſes, the Prophets, Apoſtles and Evangeliſts. We know, O Lord, that Thou haſt Taught them All Truth that is Neceſſary for thy Church to know. And our Adverſaries confeſs, that thy Word uttered by Them, (rightly underſtood) is the moſt ſure Rule of Faith: for by This they ſeek to eſtabliſh the Infallibilitie of the Church and Pope. They themſelves ſpeak aright, by their own Confeſſion, where they ſpeak conſonantly unto it. Wherefore the ſafeſt Courſe for us muſt be, to ſearch out the True Senſe and Meaning of it: which is as eaſie for us, as them to find, as in the Proceſſe of theſe Meditations, God willing, ſhall appear.

11 A brief Anſwer to the Objection concerning the Illiterate. In what Senſe the Scripture or written Word may be ſaid to be the Rule of their Faith-ſee chap. 11. parag. 3. and 4. How far ſuch are to rely upon their Inſtructors Authority, ſee chap. 8. Unto the main Objection, concerning the Means of knowing Scripture to be Scripture, we have partly anſwered (or rather prevented it) in the firſt Treatiſe: and throughout this whole intended diſcourſe we ſhall (God willing) explicate the former general Means or Motives, as alſo bring other peculiar Inducements for the eſtabliſhing of True Faith, unto the particular Articles in this Creed contained. For the preſent Difficultie, concerning the Rule of Illiterate Lay-mens Faith, or ſuch as underſtand not thoſe Languages in which the Holy Ghoſt did write: we anſwer briefly, That the Language, Tongue, or Dialect, is but the Veſture of Truth; the Truth it ſelf for ſubſtance, is one and the ſame in all Languages. And the Holy See chap. 16. Spirit, who inſtructed the firſt Meſſengers of the Goſpel with the true ſenſe and knowledge of the Truths therein revealed, and furniſhed them with Diverſity of Tongues to utter them to the capacitie of divers Nations: can, and doth, throughout all ſucceeding Ages, continue his gifts, whether of Tongues or others, whatſoever are neceſſarie, for conveying the true ſenſe and meaning of ſaving Truth already taught, immediately to the Hearts of all ſuch, in every Nation, as are not, The want of skill in ſacred tongues in former ages was for their ingratitude towards God, and loving of Darkneſſe more then Light. For the like reaſons were the Scriptures to the Jews (as to our Forefathers they had for a long time been) as a ſealed Book See chap. 13. parag. 3, 4, 5. for their ſin judged unworthy of his ſocietie: of all ſuch, as reſiſt not His Motions, to follow the Luſts of the Fleſh. And as for men altogether Illiterate, that cannot read the Scripture in any Tongue, we do not hold them bound (nor indeed are any) to Beleive abſolutely or expreſly, every Clauſe or ſentence in the ſacred Canon, to be the Infallible Oracle of Gods Spirit, otherwiſe then Lib. 1. cap. 34. is before expreſſed: but unto the ſeveral Matters or ſubſtance of Truth, contained in the principal Parts thereof, their ſouls and Spirits are ſo ſurely tied and faſtned, that they can ſay to their own Concences. Whereſoever theſe men that teach us theſe good Leſſons learned the ſame themſelves, moſt certain it is, that Originally they came from God and by the gracious Providence of that God (whoſe Goodneſſe they ſo often mention) are they now come to us.

Such are, the Rules or Teſtimonies of Gods Providence, the Doctrines or real truths of Ori •… il Sin, of our Miſery by Nature, and Freedom by Grace: Such are, the Articles of Chriſts Paſſion, and the Effects thereof; of the Reſurrection, and Life everlaſting. Unto Theſe, and other Points of like Nature and Conſequence, every true Chriſtian Soul, indued with Reaſon and Diſcourſe, gives a ful a firm and abſolute Aſſent, directly and immediately faſtned upon theſe Truths themſelves, not tied or held unto them by any Authority of Man. For albeit true and ſtedfaſt Belief of theſe Fundamental Points might be as ſcant, as the true Worſhip of God ſeemed to be unto Flias in his daies yet every Faithful Soul muſt thus reſolve: Thus mu •… 〈◊〉 g •… eth de 〈◊〉 . Theol. •… cap •… 〈◊〉 . Ad •… omnes 〈◊〉 , 〈◊〉 the doc •• ru •• , •… ad • ò an • cli ••• lo • um mihi a •• rue • t oppo •••• 〈◊〉 , quod 〈◊〉 de ten •… m • a lab • fa • tare • ur. 〈◊〉 • a Paul • Apo •• oli •… iptom illud, Licet nos • nt Angelus, &c. Gal •• v. 8. C •• ſequently he • eunto he proveth the laſt Reſolution of Faith not to be into the V •• a ••• or Infallibility of the Church, taxing Sco •• s, Gabri • l, and Dur ••• , (as the margin telleth us:) But his •… g •… d againſt all ſa •• h as male the Churches •… lity the Rule of •… ſhall be • hewed God •… Lib. • Sect. • . See l. 2. Cap. 10. Though all the World beſides my ſelf ſhould worſhip Baal, and follow after other Gods: yet will I follow the God of Heaven, in whom our Fathers truſted, and on whoſe Providence who ſo re •… es ſhal never fall. So likewiſe muſt every Chriſtian, both in Heart reſolve▪ & Cutwardly profeſs with Peter, (but with unfa •• ed praiers for better Succeſ •… & diligent Indeavours by his Example to beware of all Preſumption:) Though the World beſide my ſelf ſhould ab • ure Chriſt, and admit of Mahomet for their Mediator: yet would not I follow ſo great a Multitude to ſo great an Evil, but always cleave unto the cruci • ied Chriſt my only Saviour and Redeemer who, I know, is both Able and Willing to ſave all ſuch as follow him, both in Life and Death. So again, though all the ſubtiltie and wiſdom of Hell▪ the World, and Fleſh, ſhould joyntly bend their Force, & ſtretch Invention to overthrow the glorious Hope of our Reſurrection from the dead: yet every Faithful Chriſt an muſt here reſolve with Job, and out of his Believing Heart profeſs▪ I am ſure that my Redeemer liveth, and he ſhal ſtand the laſt on the earth: and though after my skin this Body be deſtroyed, yet ſhal I ſee God in my Pleſh, whom I my ſelf ſhal ſee, and mine eyes ſhal behold, and none other for me. Job 19. 25. As we hope to ſee Chriſt with our own eyes immediately and directly in his Perſon not by any other mens eyes: ſo muſt we in this life ſtedfaſtly believe, and faſten our Faith upon thoſe Points and Articles, which are Neceſſarie for the a • taining of this ſight of Chriſt, In and For Themſelves, not from any Authoritie or Teſtimonie of Men, upon which we muſt relie; for this were to ſee with the eyes of others Faith, not with our own.

12 Many other Points there be, not of like Neceſſitie or Conſequence, which unto men, ſpecially altogether unlearned▪ or otherwi • e of leſs capacity, may be propoſed as the Infallible Oracles of God: unto ſome of which it is not lawful for them to give ſo abſolute, and firm irrevocable Aſ • ent, as they muſt do unto the former, becauſe they cannot diſcern the Truth of them in it ſelf, or for it ſelf, or with their own eyes, as (it is ſuppoſed) they did the Truth of the former.

CAP. III.

The general Heads of Agreements, or Differences, betwixt us and the Papiſts in this Argument.

1 A •… the Di •• iculties in this Argument may be reduced to theſe Three Heads▪ Firſt, How we can know, whether God hath ſpoken any thing or no unto his Church. Secondly, What the Extent of his Word or Speech is; as whether All he hath ſpoken be VVritten, or ſome Unwritten; or how we may know amongst Books written, which are written by Him, which not. Likewiſe of Unwritten Verities, which are Divine, which Counterfeit. Thirdly, How we know the Senſe and Meaning of Gods VVord, whether VVritten or Unwritten.

2 Theſe Difficulties are common to the Jews, Turks, Chriſtians, and all Hereticks whatſoever: All which agree in this main Principle, That whatſoever God hath ſaid or ſhall ſay at any time, is moſt undoubtedly and infallibly True.

3 But for this preſent, we muſt diſmiſſe all Queſtions about the Number or Sufficiencie of Canonical Books, or Neceſſitie of Traditions. For theſe are without the liſts of our propoſed Method. All the Profeſſours, either of reformed, or Romiſh Religion, agree in this Principle: That certain Books, (which both acknowledge) do contain in them, the undoubted, and infallible Word of God.

4 The firſt Point of Breach or Difference betwixt us and the Papiſt, is, The Firſt Breach be • wixt us. concerning the Means how a Chriſtian man may be in Conſcience perſwaded, (as ſtedfaſtly and infallibly as is neceſſarie unto Salvation) That theſe Books (whoſe Authoritie none of them denie, but both outwardly acknowledge) are indeed Gods Words.

5 The ſecond Point of Difference (admitting the ſtedfaſt and infallible Belief The Second. of the former) is, concerning the Means, how every Chriſtian man may be in Conſcience perſwaded, as infallibly as is neceſſary to his Salvation, of the true Senſe and Meaning of theſe Books joyntly acknowledged, and ſtedfaſtly believed of both.

6 Our Agreement concerning the Neceſſity of Miniſterial Function, for the planting of Faith. In the Means or Manner, how we come to Believe both theſe Points ſtedfaſtly and infallibly, we agree again in this Principle: That neither of the former Points, can (ordinarily) be fully and ſtedfaſtly Believed, without the Miniſterie, Aſſeveration, Propoſal, or inſtructions of men appointed by God, for the begetting of Faith and Belief in others hearts; both of us agree, that this Faith muſt come by Hearing of the Divine Word.

7 Concerning the Authority of Preachers, or men thus appointed for the begetting of Faith, the Queſtion again is Twofold.

8 Firſt, whether this Authority be primarily, or in ſome peculiar ſort, annexed to any peculiar Men or Company of Men diſtinct from others by Prerogative The points of Difference betwixt us, about the Prer • gative of Paſtors, and the mannes of their beg • tti • g Faith in others. of Place, Preheminence of Succeſſion, and from him or them to be derived unto all others ſet apart for this Miniſterie; or whether the Miniſterie of any men, of what Place or Societie ſoever, whom God hath called to this Function, and enabled for the ſame, be ſufficient for the begetting of true Faith, without any others Confirmation, or Approbation of their Doctrine.

9 Secondly it is queſtioned, how this Miniſtery of Man, which is neceſſarily ſuppoſed (ordinarily) both for knowing the Word of God, and the true Meaning of it, becomes available for the begetting of true Belief in either point. In whomſoever the Authoritie of this Miniſterial Function be, the Queſtion is; whether it perform thus much, only by Propoſing or Expounding the Word, which is Infallible, or by their Infallible Propoſal or Expoſition of it, that is: whether for the attaining of true Belief in both Points mentioned we muſt relie infallibly upon the Infallible VVord of God only; or partly upon it, and partly upon the Infallibility of ſuch as expound it unto us. Or in other words thus: whether the Authoritie or Infallibilitie of any Mans Doctrine or Aſſeveration concerning theſe Scriptures, or their true Senſe, be as infallibly to be Believed as thoſe Scriptures themſelves are, or that Senſe of them, which the ſpirit of God hath wrought in our Hearts, by ſure and undoubted Experience.

10 Theſe are the principal Roots and Fountains of Difference between Other •… • chcs of the for 〈◊〉 Di • ferences. us, concerning our preſent Controverſie, whence iſſue and ſpring theſe following: Firſt, Whether Chriſt (whoſe Authoritie both acknowledge for Infallible) hath left any Publick Judge of theſe Scriptures which both receive, or of their right Senſe and Meaning, from whoſe Sentence we may not appeal; or whether all, to whom this Miniſtrie of Faith is committed, be but Expoſitors of Divine Scriptures, ſo as their Expoſitions may by all faithful Chriſtians be examined. Hence ariſeth that other Queſtion, whether the Scriptures be the Infallible Rule of Faith. If Scripture admit any Judge, then is it no Rule of Faith: If all Doctrines are to be examined by Scripture, then is it a perfect Rule.

11 Our Adverſaries▪ eſpecially later Jeſuites, Poſitions are theſe. The 〈◊〉 Roma •… s 〈◊〉 . Infallible Authoritie of the preſent Church, that is, of ſome viſible Companie of living Men, muſt be as abſolutely Believed of all Chriſtians as any Oracle of God: and hence would they bind all ſuch as pro • eſſe the Catholick Faith, in all Cauſes concerning the Oracles or Word of God, to yield the ſame Obedience unto Decrees and Conſtitutions of the Church, which is due unto theſe Oracles themſelves, even to ſuch of them as all Faithful Hearts do undoubtedly know to be Gods written Word.

12 The Reaſons pretended for this abſolute Obedience, to be performed unto the Church or viſible Company of Men, are drawn from the Inſufficiency of Scripture; either for notifying it ſelf to be the Word of God, or the true Senſe and Meaning of it ſelf. Conſequently to theſe Objections, they ſtifly maintain, That the Infallible Authority of the preſent Church, is the moſ • ſure, moſt ſafe undoubted Rule in all Doubts or Controverſies of Faith, or in all Points concerning theſe Oracles of God: by which we may certainly know Both; without which we cannot poſſibly know either, which are the Oracles of God, which not, or what is the true Senſe and Meaning of ſuch as are received for his Oracles: one of the eſpecial Conſequents of theſe Aſſertions is, That this Churches Deciſions or Decrees may not be examined by Scriptures.

13 Our Churches Aſſertions concerning the knowledge of Gods Word in general is thus As Gods Word is in it ſelf Infallible, ſo it may be infallibly apprehended, Our Churches Aſſertions c • ntradictory to the f •• mer. and Believed by every Chriſtian, unto whom he vouchſafeth to ſpeak, after what manner ſoever he ſpeak unto him▪ Yea whatſoever is neceſſary for any man to Believe, the ſame muſt be infallibly written in his heart: and on it once written there he muſt immediately relie, not upon any other Authoritie concerning it.

14 Or if we ſpeak of Gods written Word, our former general Aſſertion may be reſtrained thus.

15 We are not bound to Believe the Authority of the Church, or viſible Compani • of any living men, either concerning the Truth or true Senſe of Divine Oracles written, ſo ſtedfaſtly and abſolutely, as we are bound to Believe the Divine written Oracles themſelves. Conſequently to this Aſſertion we affirm.

16. The the In • allible Rule whereupon every Chriſtian, in matters of written Verities abſolutely and finally, (without all appeal, condition▪ or reſervation) is to relie, muſt be the Divine written Oracles themſelves; ſome of which every Chriſtian hath written in his Heart by the finger of Gods Spirit, and Believes immediately In and For themſelves, not for any Authoritie of Men; and theſe to him muſt be the Rule, for examining all other Doctrines, and trying any Maſters of Faith.

But becauſe moſt in our daies, in Matters of Faith, and Chriſtian Obedience, miſſe the Celeſtial Mean, and fall into one of the two extreams: It ſhall not be amiſſe, while we ſeek to divert their courſe from Sylla, to admoniſh leſt they make ſhipwrack in Charybdis.

CAP. IV.

Shewing the Mean betwixt the two Extremities.; the one in Exceſſe, proper to the Papiſts; the other in Defect, proper to the Anti-papiſt.

1 IT is a Rule in Logick, that Two contrary Propoſitions (for their form) may be both Falſe; And hence it is, that many Controverſers of our times, (either in love to the Cauſe they defend, or heat of contention) not content only to Contradict, but deſirous to be moſt Contrarie to their Adverſaries, fal into Errour with them. No Controverſie (almoſt) of greater moment this day extant, but yields Experiments of this Obſervation, though none more plentiful then this in hand, concerning the viſible Churches Authoritie, or Obedience due to Spiritual Paſtours.

2 The ſ • ſt ••• tremitie held by the Papiſ •• . The Papiſts on the one ſide demand Infallible Aſſent, and illimited Obedience unto whatſoever the Church ſhall propoſe, without examination of her Doctrine, or appeal; which is indeed (as we ſhall afterwards prove) to takeaway all the Authority of Gods Word and to erect the preſent Churches Conſiſtorie above Moſes, and S. Peters Chair. The ſecond held by the Anti-papiſts. On the other ſide, ſundrie by profeſſion Proteſtants, in eagerneſſe of oppoſition to the Papiſts, affirm, that the Church, or Spiritual Paſtors muſt then only be Believed, then only be Obeyed, when they give Sentence according to the Evident, and Expreſſe Law of God, made evident to the Hearts, and Conſciences of ſuch, as muſt Believe and Obey them. And this, in one word, is to take away all Authoritie of Spiritual Paſtors, and to deprive them of all Obedience, unto whom (doubtleſſe) God, by his written Word, hath given ſome ſpecial Authoritie and Right, to exact ſome peculiar Obedience of their Flock.

Now if the Paſtor be then only to be Obeyed, when he brings evident Commiſſion out of Scripture, for thoſe particulars, unto which he demands Belief or Obedience; what Obedience do men perform unto Him, more then to any other man whomſoever? For whoſoever he be that can ſhew us the expreſſe undoubted command of God, it muſt be Obeyed of all: but whileſt it is thus Obeyed, It only, not He that ſheweth it unto us, is Obeyed. And if this were all the Obedience which I owe unto others, I were no more bound to Believe, or Obey any other man, then he is bound to Obey or Believe me: the Flock no more bound to Obey their Paſtors, then the Paſtors them. Yet certainly God, who hath ſet Kingdoms in order, is not the Author of ſuch Confuſion in the Spiritual Regiment of his Church.

3 Seeing then, it is moſt certain that the Romaniſts do foully Erre, let us ſee how their Errour may be fully Contradicted, not ſtrive to be moſt Contrary unto them, but rather to ſeek out the mean between theſe two Erroneous Extreams.

4 Infallible Aſſent, and illimited, unreſerved Obedience we may not perform to the preſent Church, or any viſible Companie of Men; but to the Scripture only, made known, and evident to our Conſciences. This Aſſertion is directly, and fully Contradictorie unto the Papiſts.

5 Conditional Aſſent, and cautionary Obedience we may and muſt perform to our ſpiritual Paſtors, Overſeers, and Governours, albeit we ſee not expreſſe Commiſſion out of Scripture, to warrant theſe Particulars, whereunto 〈1 paragraph〉 . they demand Aſſent or Obedience. It is ſufficient that they have their general Commiſſion for Obedience, expreſly contained in Scripture. This Aſſertion directly Contradicts the other Extream, or contrary Aſſertion, and of all the three onely doth not Contradict the Word of God, which expreſly teacheth, that Some peculiar Obedience is due unto Spiritual Governours. Unleſſe we hold, that when Chriſt aſcended on High, and led Captivity captive, his Donation of Spiritual Authority, was but a donation of bare Titles, without Realities anſwering unto them. To ſome He gave to be Apoſiles, to ſome Prophets, ſome Evangeliſts, ſome Paſtors and Teachers, Epheſ. 4. 11. Though Prophecying in ſome degree hath ceaſt, and the Eminencie of Apoſtleſhip 〈1 paragraph〉 . be dead with the Apoſtles; yet Paſtors remain, and Teachers muſt continue in Chriſts Church unto the Worlds end. If Paſtors we be, then muſt we have our ſhepherds Staff: if Teachers, a Rod to keep our Schollers in awe. The ſame Apoſtle from theſe grounds thus exhorteth the flock. Obey them that have the overſight of you, and Submit your ſelves: for they watch for your Souls, as they that muſt give account, that they may do it with joy, and not with grief, for that is unprofitable for you, Heb. 13. 17. What manner of Submiſſion, or what kind of Obedience doth he here exact? Only Spiritual will the carnal Goſpeller reply. But what manner of Obedience is this Spiritual? the leaſt of all others? It is doubtleſſe in their eſteem, which fear no loſſe, but what is ſenſible for the preſent, nor know not the Vertue of any thing, but what is palpable: unto all ſuch, to be Spiritual, is all one as to be Inviſible, and to be Inviſible, is all one as not to Be at all. This is the laſt Reſolution of moſt mens Conceit of all Spiritual Authority in our times. But ſuch ſuch as dread the Majeſty of that Inviſible God, and fear to grieve his Holy Spirit will be moſt afraid of contemning Spiritual Authority. Diſobedience to it, though in a Prince, is as hateful to the King of Kings as the ſin of Witch-craft: for no Subject is more bound to Obey his Prince in Civil Actions, than his Paſtors in Spiritual. He that ſaid, touch not mine Anointed, ſaid alſo, do my Prophets no harm. Of Princes it is ſaid by the Apoſtle Rom. 13. He that reſiſteth them, reſiſteth God. To Paſtors it was ſaid, (by the Wiſdom of God by whom Princes raign) Luke 10. 16. He that heareth you, heareth me, he that deſpiſeth you, deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me, and elſe-where, Joh. 〈◊〉 . 23. 〈◊〉 hoſe ſins ye remit, they are remitted, whoſe ſins ye retain, they are retained. Theſe are Prerogatives of Prieſts, and were not eſteemed as words of Courſe, or Formality, in the Ancient and Primitive Church. It was the juſt fear of Diſobedience in the Flock, which firſt gaue occaſion to Paſtors, to uſurp this Tyranny over them, which now they practiſe. For as Idolatry V • d •… l • 1 cap. 12. and Superſtition could not have increaſed ſo much in the old World, unleſſe there had been evident Documents of a Divine Power in Ages Precedent: So neither could this extreme Tyrannie over Chriſts flock have been either uſurped in the middle, or continued to the later Ages of the Chriſtian world, unleſſe the Flock had made it a main matter of Conſcience to Diſobey their Paſtors, and Overſeers, whoſe Authority they knew from thoſe places of Scripture, then well expounded by the Practiſe of Holy Men, to be exceedding great.

6 Saint Peter foreſaw, that this Antichriſtian Authority was likely to ſpring from the Peoples Reverent Conceit of their Paſtors Authority: and becauſe the Fock was bound moſt ſtrictly to Obey them, he willeth the Paſtors not to be too Lordly in their Commands. 1 Pet. 5. 2, 3. Feed the flock of God, which dependeth upon you, caring for it, not by conſtraint, but willingly: not for filthy lucre, but of a ready mind: Not as though ye were Lords over Gods Heritage, but that ye may be Enſamples to the flock. So doth Saint Paul, Acts 20. 28, 29. Take heed therefore unto your ſelves, and to all the flock, whereof the Holy Ghoſt hath made you Overſeers to feed the Church of God, which he hath purchaſed with his own bloud: for I know this, that after me departing ſhall grievous Wolves enter in among you, not ſparing the flock. Unleſſe the Flock, for their parts, had been bound to ſtrict Obedience, Uſurpation of Lordſhip over them had not been ſo eaſie, eſpecially when there was no Power beſide the Paſtoral ſtaff to keep them under: nor could their Paſtors have had any ſuch opportunity to attempt it, as might juſtly occaſion theſe Caveats from theſe two Apoſtles, which by their moderate Carriage had preſcribed a contrary Example to their Succeſſours. Eaſie it had been for the Flock to have ſpared themſelves, or kept aloof from ſuch mercileſſe Overſeers: whoſe Deſignes, though they could not with ſafe Conſciences contemn, Avoid they might, by circumſpect and carefull attending to other true Shepherds voices, who by their ſkill in Scriptures, and true knowledge of the Apoſtles Rules, knew how to limit the former large Commiſſion, directed to Paſtors, after they begun to degenerate into Wolves. For this cauſe, neither of theſe Apoſtles direct theſe Admonitions to their flock, as if it were permitted them to limit their Obedience at their pleaſure, but unto their Paſtors. And Saint Peter in the words immediately following this Admonition unto Paſtors, exhorts the Flock unto Obedience, 1 Pet. 5. 5. Likewiſe ye younger, Submit your ſelves unto the Elders; without any the leaſt intimation, that they might Diſobey, as ſoon as the other began to Dominier. Not that the flock may not refuſe to Obey their Overſeers in ſome Caſes; but our Apoſtles did foreſee, that the People would be alwayes moſt prone to diſobedience, upon leſſe Occaſions then was requiſite: and yet Diſobedience, unleſſe upon evident, and juſt Occaſions, he knew to be as dangerous, as blind Obedience in matters Unlawfull; the one uſually is the forerunner of Superſtition and Idolatrie; the other the Mother of carnall Securitie, Schiſme, and Infidelity. And, according to our Apoſtles fear, did it fall out in the Church of God. The firſt Miſchief, which befell her in her Prime, was from the want of due Reverence, and awfull regard of Eccleſiaſtick Injunctions, and Conſtitutions. Hence did Hereſies ſpring in ſuch abundance; Sathan had ſown their ſeeds in proud hearts; and the Civil Magiſtrates facility to countenance every prating Diſcontent, or Forth-putting Vocaliſt, in preaching what he liſt, though contrary to his Governours Conſtitutions, was as the Spring-Sun to cheriſh and bring them forth. And as the Romiſh Church, upon the depreſſion of ſuch rebellious Spirits, did raiſe her ſelf above all that is called GOD: So in truth it cannot be denied, but that many in reformed Congregations, by ſeeking to cure her Diſeaſes, have caſt the Church of God into a Relapſe of her former Sickneſſe: which was the Uſurpation of too much Libertie in her children. For the Avoidance whereof, we are now, as God hath enabled us, to Adviſe.

CAP. V.

Of the Diverſity of human Actions: The Original of their Lawfulneſſe, Unlawfulneſſe, or Indifferencie: Which without question, belong to the proper Subject of Obedience, which not.

1 OF the Subordination of Spiritual Governours amongſt themſelves, we ſhall have fitter occaſion elſewhere to treat: Now we are to enquire the limits and Bounds of Spiritual Authoritie in general, onely ſo far forth as it concerns the rectifying of their Belief, who are bound to Obey.

2 Out of the places before alleaged, theſe Truths neceſſarily and immediately flow. There is ſome peculiar Authority in the Prieſthood, or Miniſters, which is not to be found in other men. This Authority in them, is as eſſentially Subordinate to Chriſt, as the Authority of any other Magiſtrates is, unto the Principality, or Soveraigntie, of that Nation wherein they live. Diſobedience unto Spiritual Governours, doth redound as directly and fully unto Chriſts, as diſobedience to inferiour Magiſtrates doth unto the Princes or Supreme Governours diſhonour: For he that heareth Chriſts Meſſengers, heareth Him; he that deſpiſeth Them deſpiſeth Him: and yet it is as Evident again in ſome Caſes they may be Diſobeyed. The difficulty is in which they are to be Obeyed, in which not; or in one word, What is the proper Subject of Obedience due unto them.

3 〈1 paragraph〉 . All Obedience is ſeen, either in doing what is Commanded, or abſtaining from what is forbidden; all Diſobedience in refuſing to do what is Commanded, and doing that which is forbidden by Superiours, or Men in Authoritie. Things commanded or forbidden are of three ſorts, either Good in themſelves, and required, or elſe ſimply Bad and prohibited by the Law of God or Nature; or finally Indifferent, neither Commanded, nor forbidden by either of the former Lawes. Again, of Good things, ſome are better, ſome leſſe Good. And ſo of Evil, ſome are more, ſome leſſe Evil Things Indifferent onely admit no degrees; but our Perſwaſion of their Indifferencie, as alſo of the two other kinds, may be ſtronger or weaker. Pe •… Pure 〈◊〉 M ••• . Our Perſwaſion in all three kinds may be Pure or Mixt. Our Perſwaſion of any kind, is then Pure, when there is no ſurmiſe or Perſwaſion of any contrary Quality in the Action to be undertaken; then Mixt, when we are partly Perſwaded, that it is of this or that Nature, but not without ſome Surmiſe or Probability, that it may be of another Quality▪ 〈1 paragraph〉 ▪ The Mixture of our Perſwaſion likewiſe may be divers. Sometimes we may be ſtrongly perſwaded, that the Matter enjoyned is Good, and yet have ſome weak Perſwaſion or Surmiſe, that it is Evil, or contrariwiſe. Sometimes we may have an equal perſwaſion both wayes, and think it as probably Good as Evil. Sometimes we may have a ſtrong Perſwaſion, that it is indifferent; and a weak, that it is Good or Evil, or contrariwiſe. Sometimes we may have a weak Perſwaſion, or Conjecture, that it may be a great Good, and a ſtrong Perſwaſion that it is but a little Evil, or contrariwiſe. Sometimes a ſtrong Perſwaſion that it is a thing • ndifferent, and yet ſome ſurmiſe, that it is a great Evil, or great Good. Finally, as the Good or Evil apprehended by us; ſo our apprehenſion or Perſwaſion of the • Truth, or the Truth of that Indifferencie, which is found in ſome Actions, may be divided into as many Degrees as we pleaſe: from the Multiplicity of whoſe different Combination, the Variety of Human Actions (if we would deſcend to Mathematical menſurations of our Conceits, or calculate every ſcruple, which Curioſitie of Speculation might breed in matters of Practiſe) may be in a manner Infinite. But becauſe moſt men meaſure matters of Conſcience, as they do Commodities of little worth, only Groſſo modo; for our preſent purpoſe, it will ſuffice to ſuppoſe three degrees of Good, and three of Evil, and as many of our Perſwaſions concerning the Lawfulneſſe, Unlawfulneſſe, or Indifferency of our Actions.

4 Of Things Good in themſelves, or ſo Apprehended by us, without any Suſpition or ſcruple of Evil in them, there is no Queſtion. Every mans Conſcience hath Authoritie ſufficient to enjoyn their Practiſe, and other Authoritie is ſcarce ſeen in the Subſtance of ſuch Actions. For ſeeing the Good it ſelf is to be done, one time or other, in ſome Meaſure, only the Alacritie of doing it being enjoyned; in what Time or Meaſure it is to be done, or other like Circumſtances, do properly come within the Subject of Obedience.

5 Concerning pure perſwaſion of things Indifferent likewiſe, there is no Difficulty of moment. For no man that underſtands what he ſaith, will once denie, that every lawful Governour is to be Obeyed, in things acknowledged for meerly Indifferent. Only this Queſtion may be made, Whether things Indifferent in the general, or unto many, or moſt men at ordinary times, be Indifferent in the individual, to this or that particular man, at ſome peculiar Seaſons? Either he makes no Conſcience of his wayes, or elſe he is Beſides himſelf, that denies Obedience unto any Lawful Magiſtrate: ſave only in ſuch matters as at that time ſeem Unlawful for him to do, though Indifferent in the general, or at other Seaſons, or to other men. Hence ariſeth the firſt degree of Difference betwixt Governours and private Perſons, That in things acknowledged for Indifferent unto us, at this very inſtant, we are not bound to follow private mens Advice; But a Magiſtrates or Governours Command we are in Conſcience to Obey, and to make choice of whether part He ſhall appoint.

6 If we ſpeak of private Reſolutions concerning things evil: This Rule in general is moſt Certain; Whileſt we are perſwaded, that any Action is Evil, The Rule of private Reſolutions in matters apprehended as meerly Evil. without any Conceit or Perſwaſion of Good in the ſame, the adventuring upon it is Deſperate, and the performance of it Unlawful. And yet, as he that exchangeth a Commoditie worth eleven ſhillings, for another not worth five, ſuſtains greater loſſe, then he that hath a Crown taken from him, without any thing in liew thereof: ſo may a man oft-times wrong his own Soul and Conſcience more, by undertaking Actions which have ſome Shew or Probabilitie In what Caſe ſome matters apprehended as meerly evil, may be undertaken with leſs danger, then others which are partly apprehended as Evil, partly as Good. of Goodneſſe in them, then in undertaking others, which have none, but are only apprehended as evil. This fals out only and alwayes then, when the Difference between the Greatneſſe or Probabilities of the evil feared in the one, and the Goodneſſe hoped in the other Action, is greater then the Quantitie or Probabilitie of the former evil, which admitted no mixt Apprehenſion of Good. The Reaſon is plain, becauſe the Mixture of good doth only recompenſe ſo many degrees of evil as it ſelf contains of good. Now if in the Actions of equally mixt Perſwaſions, the Proportion between the evil and good be ſuch, as is between eleven and five; the overplus of the evil will be as ſix; and ſo ſhall it make that Action, wherein it is, worſe, then that which hath but five degrees or parts of evil, albeit without all Mixture of any contrarie Perſwaſion, or Conceit of good. But alwayes where the evils feared are equal, and the Probabilities of their enſuing likewiſe equal: any mixt Apprehenſion of ſome good probably incident to the one, not to the other, doth make the Action whereto it is incident, leſſe evil, according to the degrees, either of the good apprehended, or of our Probabilities that it may be accompliſht: and yet ſhall the Action ſtill be evil, as long as the evil which we Fear is greater then the good which we can Hope for; or, (theſe being equal) the Probabilities greater, that the evil ſhould fall out, then the good. For if to prefer a leſſe good before a greater, be evil, much more to adventure upon a great evil, in hope of a leſſer good; moſt of all to adventure upon any great or probable evil, without Probabilitie of any good to countervail it in the choice.

7 Concerning mixt Perſivaſions of good and evil, this Rule is general for private Reſolutions. Whereſoever the Probabilities or Perſwaſions of the Goodneſſe 〈1 paragraph〉 of any Action, are as great, as the Perſwaſions and Probabilities of the Evil that may enſue, and the Meaſure of the Goodneſſe apprehended, as great as the Quantity of the Evil feared: a man of his own private accord may as ſafely adventure upon the Action, as the Omiſſion of it, referring the Event to Gods Providence, which favoureth poſitive Actions, more then Privations; Works rather then Idleneſſe; and the following of that which is Good, more then abſtinence from Evil. A Lawful Governours Command, whether Spiritual or Temporal muſt in this Caſe rule all private Choice, either for doing or omitting it: the Caſe is all one, as in things meerly Indifferent; for here is an Indifferencie of Perſwaſions. Theſe Rules are evident in private Reſolutions.

8 All the Difficultie concerning the Subject of Obedience unto Governours, The chief point of Difficults •… ing the 〈◊〉 of Obedience. is, either in pure Perſwaſions of the evil, that may be in Matters Commanded, without any Probabilitie of Good, or elſe where the mixture of Perſwaſions is unequal, in reſpect of the evil feared, or laſtly, where (ſuppoſing the Probabilities of good and evil are equal) the Quantitie of the evil which men Fear, is greater then the Quantitie of the good which they Hope: The Points of Difficulty are eſpecially Two.

9 Firſt, whether Injunction of Publick Authoritie may overſway any degree of our private Perſwaſions, concerning the Unlawfulneſſe of any Opinion or Action; as, whether we may ſafely adventure upon ſuch Actions, or embrace ſuch Opinions, as we our ſelves judge Evil, without any ſhew or conceit of Good: or ſuch as we are more ſtrongly perſwaded, that they are evil, then good: or ſuch, wherein the evil which we Fear, ſeems greater, then it can be recompenced with the good, which we can Hope for; though it were as likely to enſue.

10 Secondly, if Publick Authoritie may over-ſway any at all, what kind of private Perſwaſions theſe Be, or how far they may be overſwayed by it.

CAP. VI.

That ſincere Obedience unto lawful Authority makes ſundry Actions Lawful and Good, which, without it, would be altogether Unlawful and Evil.

1 MAny in our dayes are perſwaded, that no Injunction of Authoritie ought to move us to any thing, which privately we deem Evil, either Abſolutely, or Unto us. Obedience, in matters Lawful, they acknowledg to be good, and acceptable in the ſight of God: but the goodneſſe of it not ſo great as may warrant our undertaking Actions, either ſuſpected for unlawful, or already condemned for ſuch, in the Conſiſtorie of our private Conſcience: for this, in their opinion, were to do Evil that Good might enſue.

2 But here men ſhould conſider, that many Actions may be Evil, whileſt undertaken by private Men, upon private Motions, which are not Evil, once allowed or enjoyned by Authority; not that any Authoritie can make that which is Evil, Good: but that it may adde ſome Circumſtance or Motive, whereby the ſame Action, which barely conſidered, was Evil before, may now by this Addition or Alteration, become not Evil, becauſe not altogether the ſame. For Abraham, upon private Inſtigation or ſecular Motives, to have killed his Son, had been hideous and monſtrous Cruelty, one of the greateſt Breaches imaginable of the Law of Nature: but being appointed by God ſo to do, to have killed his Son had been no Man-ſlaughter. Not that God in this particular did (as ſome ſpeak) Diſpenſe with the Law of Nature: for diſpenſation had made his Action or purpoſe, only not Unlawful; whereas Gods Abraham non ſolum non eſt culpatus crudelitatis crimine, verum etiam laudabus eſt nomine pietatis, quod voluit filium nequaquam ſceleratè, ſed obedienter occidere. Aug. de civit. Dei. lib. 1. Cap. 21. Spontaneus metus execrabils, Deo jubente Landabilis. Aug. contra Fauſt. Man. l. 22. c. 73. Commandment did, not only exempt his Reſolution from that Precept, Thou ſhalt not Kill, but placed it in the higheſt rank of Goodneſſe. For he had done better in killing his Son, upon this Motive, then in ſaving of his enemies Life, out of his private Reſolution, or Goodneſſe of Nature. Moſt true it is (for a Prophet ſaid it) of the general, Abrahams Obedience made that Action, which without it had been worſe then Murther, to be better then Sacrifice. How far the former Instance ſerveth to infer the Concluſion propoſed. Obedience is better then Sacrifice: the truth whereof was moſt undoubtedly moſt perſpicuous, in this particular, by which that very Action, which otherwiſe had been moſt cruel Murther, became more acceptable in the ſight of God, then any Sacrifice that ever was offered, ſave only That, wherein greater Obedience, then Abraham here intended was here actually performed.

3 But ſome (perhaps) will here demand, what Argument can be drawn from Obedience unto Divine Supreme Authoritie, for juſtifying Obedience unto Subordinate Powers, in Matters, which, in our private eſtimation, we deem Unlawful? Shal we equalize Man with God, or Humane Authority with Divine? No, but we ſhould know, that all Lawful Powers are from God, and he that reſiſteth them, reſiſteth the Authoritie of Divine Power. Abrahams Warrant for killing his Son, was more Authentick and expreſs, then we can have for any particular Action, which we privately conceive as evil: but not more Authentick & expreſs, then many Divine Precepts for obedience unto lawful Governours are. As his Warrant was better, ſo had his Action without it been more deſperate, then ſuch as ſuperiour powers uſually impoſe upon inferiors. The former Inſtance then was brought, principally, to mitigate the Rigour of their Preciſeneſs, who ſtifly maintain, That no Obedience can legitimate ſuch Actions, as, without it, would be evil; but all muſt be performed only in matters preſuppoſed Good and Lawful, or at leaſt acknowledged for Indifferent unto Private Men, before injoyned by Publick Authoritie. The Contradictorie to which univerſal Negative appears moſt true, in this particular Affirmative of Abrahams Reſolution and Obedience: from which we may further Argue thus. As the immediate interpoſition of Divine Authority made that Action Holy and Religious, which otherwiſe had been barbarouſly Impious: ſo may the interpoſition of Authoritie, derived from God, make ſome Actions, which, barely conſidered, would be apparantly Evil, Deſperate, or Doubtful, to be Honeſt, Good, and Lawful. To beat one that is Sui Juris, at his own diſpoſition, and in his right mind, againſt; or one that is not ſuch, with his Conſent; were inſolent Wrong: Becauſe, we have no Power over the one; the other none over himſelf, to Authorize ſuch uſage of his Bodie. What would it be then, in private Men, to beat ſuch as they know for Gods Embaſſadours, though requeſted by them ſo to do; when as the very Requeſt might ſeem to argue ſome preſent Diſtemper, or Diſtraction of Minde? No doubt, but he that refuſed to ſmite his Neighbour Prophet (whether Eliſha or ſome other: the ſtorie is in the firſt of Kings) 〈1 paragraph〉 . did not only pretend, but truly had ſome ſcruple of Conſcience, left he ſhould offend, either that general Law of not doing Wrong unto his Neighbour, or that peculiar Precept, Do my Prophets no harm: and yet for his Diſobedience to the Prophets command became a Sacrifice to the Lion. But he that took the Prophets Authoritie for his Warrant, though he ſmote, and in ſmiting wounded him, yet did he not hurt his own Conſcience a whit, but rather by thus doing, preſerved it whole, notwithſtanding the former Precept of doing Gods Prophets no harm. † To rifle a Spaniſh ſhip, upon private Quarrels, were Piracie in an Engliſh Navigator, to kill a Spaniard, Murther; but ſuppoſe the Kings Majeſtie, upon Wrong done, by that Nation to our State, not ſatisfied; ſhould grant his letters of Mart: to rob them of their Goods were no Piracie, to take away their Lives no Murther: yet were the out ward Action in both Caſes the ſame, but the circumſtances diverſe, and the partie that now undertakes it, hath better Motives then before he had.

4 Many Inſtances might be brought unto this purpoſe, all evidently evincing thus much in general, That ſundry Actions, which undertaken out of private Choice, would be Wicked, (becauſe we conceive in them ſome Evil, without any conceit of poſſible good to ſet againſt it) may by Injunction of publick Authority become Lawful to us; becauſe we have new Motives and better Warrants for to do them; nor can our adventure upon ſuch Actions be cenſured for Deſperate, as before it might well have been. For firſt, whileſt Men of ſkill and judgement, appointed by God to Adviſe in ſuch Matters, are otherwiſe perſwaded then we in private are: the Rule of Chriſtian Modeſtie bindes us to ſuſpect our own Perſwaſion, and conſequently, to think there may be ſome Good even in that Action wherein heretofore we thought was not; wherein as yet we our ſelves ſee none, yet may ſafely perſwade our ſelves that others ſee, either more Good or leſſe Evil. And unto this Perſwaſion we muſt adde this Conſideration alſo: That Performance of Obedience it ſelf is a good and acceptable Action in the ſight of God. Or to come nearer the Point.

5 The goodneſs of our ſincere Obedience alone is not a Conſequent only of 〈1 paragraph〉 the Action but either an eſſential part, or ſuch a Circumſtance, or Motive precedent, as brings a new •… ſſence for it concomitant; whereby the Evil (which we, out of private Perſwaſions, fear) may be countervailed, as well as if we did conceive ſome good probably included in the very Object of the Action it ſelf, which might be equivalent to the Evil feared. At the leaſt then, ſome Actions, which privately we would avoid as altogether Evil, may upon the former Motives be as lawfully undertaken, as thoſe which we hold, as probably Good, as Evil.

6 But, as every Conceit of any Good is not ſufficient to countervail all Conceit of Evil, which may appear in the ſame matter: ſo neither may all Authoritie countervail every private Perſwaſion, in any man; but the greater, or more publick, the Authoritie is, the more ſhould it prevail with all private Perſons, for the undertaking of ſuch Actions, as otherwiſe would ſeem Unlawful. The like may be ſaid of the danger, or ſcandal, which might ariſe from the Example of our Diſobedience, or non performance of Obedience. The greater the Harm is, likely to enſue ſuch Neglect of Obedience, the more we are bound to be leſſe ſcrupulous in Obeying, for theſe are not meer Conſequents of the Action. The Reaſon why men often miſtake them for ſuch, is, becauſe they diſtinguiſh not between the real Harms themſelves, or ſcandalous Events, which follow the Action, and the ſerious Forecaſt of their Danger. For as the Means are precedent to the real Aſſequution of the End, and yet the Intention of the End doth alwayes go before the right Choice of Means, and as it were, ſeaſons them for the Production of what we intend: ſo albeit the real Events or Harms be meer Conſequents, yet the mature and prudent forecaſt of Danger, likely to follow any Action or Reſolution, muſt be admitted into the Conſultation precedent, and ought to ſway our Conſciences, according to every degree of their Probabilities unpartially conceived, as wel as if we were as probably perſwaded of ſo many degrees of inherent goodneſſe in the Action it ſelf, or its eſſential Object. For the Avoidance of any Evil equally probable, is as good as the Attaining of an equal good. If the danger which we juſtly fear may follow our Neglect of Obedience, whether in things Forbidden or Commanded, be as great as the Evil, which (upon like Probabilitie) we conceive in the very Action it ſelf; it ſhould make us as willing to do what we are Commanded, as to refuſe: albeit we ſet apart the goodneſſe, which may ariſe from the meer Act of Obedience it ſelf.

7 That both goodneſſe of meer Obedience, as Obedience, and alſo the danger of Evil likely to enſue our denial thereof, are either Eſſential Parts of the Object, or ſuch Internal Motives precedent, as may raiſe a new Form in the Action: may be gathered from what hath been ſaid afore, of things Indifferent. For the Injunction of Authoritie, as none (I think) will deny, makes Some Obedience may after that evil which appears in ſome Actions: becauſe any Obedience (though in the loweſt degree) doth make Actions which without it were indifferent, to be truly good. things which to have done, or not to have done, was before Indifferent, now not to be ſuch, but Neceſſarie and good. So as, not only the Obedience is to be thought good, but the very Action wherein Obedience is ſeen, though before Indifferent, is now inherently good, and the Omiſſion of it would be in it ſelf Evil, and not by Conſequent only. For Obedience either is, or cauſeth, a new Form or Eſſential Difference, which doth as it were ſublimate the outward Action, to an higher Nature and Quality then it was capable of before. For the ſame Reaſon may this goodneſſe of Obedience, and the due Conſideration of Harms, which may follow its Refuſal, make ſuch Actions, as before had been Evil for us out of private Reſolutions to have undertaken, not to be any more Evil, but Good. The Difficultie only is, what private Doubts or Diſlikes may be countervailed by publick Authoritie: or what certain Rule may be given when they may, and when they may not.

8 General Rules in this Caſe are very hard to be given, becauſe the Circumſtances To give preciſe Rules what Actions may of evil become good by Obedience, is very difficult. may be many and divers. The Authority may be greater or leſſe: ſo may their Diſlike that are to perform Obedience be of the things enjoyned. The Injunction likewiſe may be more or leſſe Peremptorie. Sometimes it may ſeem to reſemble rather an Advice, then abſolute Command: ſometimes rather to Adjure, then Command: Sometimes the Parties in Authority may be of leſſe, and the parties of whom Obedience is exacted, of greater Reach, and deeper Inſight in thoſe matters, whereunto Obedience is enjoyned, according to the Diverſitie of the Subject of Obedience, which ſometime may be ſuch, wherein men of Experience or Practice are to be moſt Believed, wherein Concurrence of Judgements and Multitude of Voices may argue more Truth: Sometimes the Subject of Obedience, may be matters of abſtruſe Speculation, wherein one man of profound Judgement is more to be Believed, then five hundred but of ordinarie Capacitie. For as things Viſible, but far Diſtant, ſo matters of abſtruſe Speculation, cannot be diſcerned by multitude of Eyes, but by clearneſſe of Sight; and as he that could diſcern ſhips in the Carthaginian, from the Lilibaean haven, ſaw more then all Xerxes Armie could in like Diſtance: ſo doth it oft fall out, that ſome one profound Judicious Contemplator ſees clearly that Truth, which all the Wits of the ſame Age had not been able without him to diſcover. Such men may ſin in obeying Authority, whereunto others in yeelding Obedience, ſin not; becauſe they can diſcern the Unlawfulneſſe of the Command it ſelf better than others. But unleſſe a man can juſtly plead this, or ſome other like peculiar Reaſon or Priviledge, it is a very ſuſpitious and dangerous Caſe to Diſobey lawfull Authority, (whether Spiritual or Temporal) in ſuch matters as he thinks others of his own Rank may with ſafe Conſcience Obey, or in ſuch matters, whereunto he ſees many men, by his own Confeſſion of great Judgement and Integrity of Life, yeelding Obedience with alacritie. For if thus he think of them, he cannot but ſuſpect himſelf and his Perſwaſions of Error; nay he cannot be otherwiſe perſwaded, but that the Commandment, or publick Injunction of Authority, is not abſolutely againſt Gods Commandment; for ſo it could not be Obeyed, with ſafe Conſcience, by men of Skil and Integrity. A certain Rule when Authority may be diſ • eyed, without whole of 〈◊〉〈◊〉 is alwa • es more 〈◊〉 then Sa • e. And this I take to be the ſafeſt general Rule that can be given in this Caſe: Not to conſider the particular Matters enjoyned, with ſuch of their Circumſtances, or Conſequences as we out of our private Imaginations conceive, or fear; ſo much, as the general Form of publick Injunction, as it indiſtinctly concerns All. If we can truly diſcern the Law or publike Act it ſelf to be againſt Gods Law, and ſuch as will lay a Neceſſitie upon us of tranſgreſſing Gods Commandements, if we yeeld Obedience to particulars enjoyned by it: Our Apoſtles have already anſwered for us, It is better to Obey God then Men. Chriſt had commanded them to preach A • is 4. 19. the Goſpel: The Prieſts and other Governours forbid them to preach Chriſt. Here was a Contradiction in the Lawes themſelves. But GOD Commands us to Obey the Powers ordained by him; and their Commandements are particular Branches of Gods General Commandements for this purpoſe: and he that Diſobeyeth them, Diſobeyeth God, unleſſe their Commandements be contrary to ſome other of Gods Commandements. And it is a Courſe as prepoſterous as dangerous, to Diſobey Authority, becauſe we diſlike the things Commanded by it, in reſpect of our ſelves, or upon ſome Perſwaſion peculiar to us, not common to All. For ſeeing Obedience is Gods expreſſe Commandement; yea ſeeing We can no more Obey, than Love God, whom we have not ſeen, but by obeying our Superiours whom we have ſeen: True Spiritual Obedience, were it rightly planted in our hearts, would bind us, rather to like Well of the things Commanded for Authorities 〈1 paragraph〉 ſake, than to Diſobey Authority for the private diſlike of them. Both our Diſobedience to the one, and Diſlike of the other, are unwarrantable, unleſſe we can truly derive them from ſome formal Contradiction or Oppoſition, betwixt the publick or general Injunction of Superiours, and expreſſe Law of the moſt High.

9 It will be replied, That albeit the general Form of publick Injunction be not abſolutely Unlawful, nor the things enjoyned (for this reaſon) eſſentially or neceſſarily Evil: yet are theſe moſt Unexpedient, and may be grand Occaſions of great Evil.

He that is thus Perſwaded, might as far as became his Place, diſſwade any Publike Act concerning ſuch Matters; and yet withall was bound to conſider, whether the Want of ſuch an Act might not Occaſion as great Evils, as he fears may follow the Practiſe of ſuch Obedience as it commands: or whether other might not as probably foreſee ſome equivalent • ood, which he ſees not. But after ſuch Acts are publickly made, and Obedience duely demanded In vi • i • m ducit culpae • uga ſi caret ar • e. As we may not do evil that good may enſue, ſo may we not omit any good, leſt evil might happen thereon; and yet Obedience by all mens conſent is good. Thus from an unneceſſary fear of the former, men fall into the later, (which is but a Siyler Sin) by denying Obedience which in it ſelf is good, for fear lest they ſhould give occaſion of evil. he that denies it upon fear onely of ſome Evil that may follow, doth give great Occaſion to others of Committing that Evil, which he himſelf by this Refuſal certainly Commits, he opens the gap to that Capital Miſchief of publike Societies, Anarchie and Diſobedience. In Doubts of this Nature, it will abundantly ſuffice to make ſincere Proteſtation in the ſight of God, or if need require, before Men, that we undertake not ſuch Actions upon any private liking of the things enjoyned, but onely upon ſincere reſpect of performing Obedience to Superiours, whom God hath appointed to make Lawes for Us, but not Us to appoint them what Lawes they ſhould make, nor to Judge of their Equity being made, ſave onely where the Form of the Commandement is contrary to ſome of Gods Commandements, ſo as the particulars enjoyned become therby eſſentially and neceſſarily Evil. In ſuch Caſe, the Lawes of Superiours are already Judged and Condemned by Gods Law, by which whileſt they ſtand Uncondemned they ſhall condemn us for Diſobedience both to Gods Lawes and Them albeit we ſtand in Doubt, whether that which they enjoyn, would not be moſt unlawfull for us to do, if we were left unto our Private Choyce. For ſeeing the Caſe ſtands in Controverſie betwixt Us and our Superiours: we ſhould do as we are Commanded by them, and refer the final Deciſion to the Supream Judge, whether they do well or ill in making ſuch Lawes, as to us may ſeem to be Occaſions of Evil, but whether they ſhall prove ſo or no, he beſt Knows, that onely can prevent the Danger. We, as I ſaid before, might Adviſe if we were thereunto called, for the Mitigation or Abrogating of ſuch Lawes, but Judge or condemn them, by the Probabilities or Fears of their Conſequents we may not, but only where they are already judged by the Law of God. What private man is there, that knows the ſecret Intents or Purpoſes of the State, in moſt Actions of publick Service? Can any man doubt but that a great many oft fear ſome dangerous Conſequents of thoſe Services wherein they are employed? Why then do moſt men think themſelves bound to Obey the State, againſt their private Doubts or Fears? Thus much S. Auſt in taketh as granted by all. For he bringeth in theſe words following to infer a Concluſion denied by his Adverſary. Vir juſtus, ſi fortè ſub rege homine etiam ſacrilego militet, rectè poteſt illo jubente bellare, civicae pacis ordin • m ſervās. Cui, quod jubetur, vel, non eſſe contra Dei praecep • um c • rtum eſt, vel, utrum ſit, certum non eſt: ita ut forraſſe term regem faciat iniquitas imperandi, innocentem autem militem oſtendat ordo ſerviendi. Aug. l. 22. contra Fauſtum Manich •… . cap. 75. It is enough that we know ſuch Buſineſſes (as for example, Warres with forrainers) not to be Unlawfull in the general, and the Determinations of Warres, or like Buſineſſe, to be referred to the King and his Councel: but whether this or that War be juſtly undertaken by them or no; common Souldiers, nay Captains are not to judge, nor to detract Obedience, albeit they ſuſpect the Lawfulneſſe of the Quarrel, or could wiſh for peace if they were in place to determine of ſuch matters. But if the whole State ſhould command promiſcuous uſe of Women, adulterie, murther of our brethren uncondemned by Law, blaſphemie, or the like: ſuch commandements were not to be obeyed, but we are rather bound to ſuffer death our ſelves, than to be their inſtruments in ſuch actions: for here is a direct Contradiction, betwixt the form of ſuch laws, and the Laws of God.

10 What hath been ſpoken of Authority in general, applied to Spiritual Authority. From what hath hitherto been delivered, we may collect, That Superiours, or men in Authority are to be obeyed in ſuch Points, as their Inferiours are not at leiſure to examine or not of capacitie to diſcern, or not of Power, or Place, to determine whether they be lawfull or no. Thus much at the leaſt is common to all abſolute Authoritie, of what kind ſoever. And from the former Places alledged, containing the Commiſſion of Prieſts or Miniſters, it is moſt evident, That the lawfull Paſtor or ſpiritual Overſeer, hath as abſolute Authority to demand Belief or Obedience in Chriſts, as any Civil Maſtrate hath to demand Temporal Obedience in the State or Princes Name: And if any of Chriſts Fold denie Obedience, or appeal from his Paſtor, without juſt and evident Reaſon, he doth thereby deny Chriſt, and endanger his own Soul, as much as he doth his Body that reſiſts a Lawfull Magiſtrate, when he is charged by him in his Princes Name to Obey. And as in temporal Cauſes, if a man appeal without juſt Occaſions, from an inferiour Court to a higher, he is not thereby freed, but rather to be returned to the inferiour Court from which he appealed, or to be cenſured (beſides his other facts,) for his unlawfull Appeal: ſo likewiſe, ſuch as upon pretence of Ignorance in Gods Word, or liberty of Conſcience appeal from ordinary Miniſters to Chriſt the chief Shepherd, are not thereby preſently acquitted, but ſtand ſtill liable to the Cenſure of their Paſtors, either to Bind them if they continue Obſtinate, as well for this their Diſobedience in appealing from them, as for their other Sins; or to Looſe and remit their Sins, if they repent. For God hath appointed his Miniſters to govern his Church, and Governours are to be Obeyed in that they are Governours, unleſſe ſuch as are to perform Obedience, do perfectly know, or have Reaſons (ſuch as they would not be afraid to tender to Chriſt in that dreadfull Day,) to ſuſpect, that their Paſtors in their Commands, go beyond their Commiſſion, or the expreſſe Laws and Ordinances of Chriſt Jeſus, the Supream Governour and Commander both of Paſtor and People.

11 But many men are oft times ſtrongly perſwaded, that the very form of 〈1 paragraph〉 . the Law or their Superiours Injunctions, are Oppoſite unto Gods Laws, when in Truth they are not. And hence they think they deny Obedience upon Sinc • • ity and Conſcience, when indeed they do not, but in both Caſes are meerly blinded by Affection. The Queſtion is, whether denying Obedience upon ſuch Perſwaſions, they do well or ill? That the Perſwaſion is Evil, is without controverſie. The Difficulty is, whether (the Perſwaſion remaining in full ſtrength, without any mixture of Suſpition, or Apprehenſion of their Errour,) they adde a new ſinne of Diſobedience, beſides the ſinfulneſſe of their Erroneous perſwaſion, or that Habitual Affection whence it ſprings: that is, whether they ſhould do better in Obeying againſt the full ſtrength of their Perſwaſion, or in Diſobeying, whileſt it remains? If they Obey, they ſin againſt their Conſciences, and prefer the Laws of Man before Gods: If they do better in Diſobeying, it may ſ • em an unhappie Errour, which exempts them from the Yoak of Obedience, whereunto the Orthodox are ſubject. The anſwer is eaſie; Whoſoever ſhall deny Obeaience upon ſuch Perſwaſions, doth commit Diſobedience actually: Not that it were better for him to Obey, (ſuppoſing the ſtrength of his Perſwaſion to the contrary) but he actually Sins in that he ſuffers not t • e ſtrength of his Perſwaſion to be broken by the ſtroke of Authority, but rather ſuffers it to confront Authority: So that his Sin (if we will ſpeak preciſely) 〈1 paragraph〉 . conſiſts onely in the exerciſe of his former Perſwaſion, or in the Motion of his Habitual Aſſection: not in any proper Act of that peculiar Habit or Vice, which we call Diſobedience. That whereunto he ſtands bound by Authority, is to abjure his former Perſwaſion, that he may with ſafe conſcience Obey: or (to ſpeak more diſtinctly,) he is not bound immediately to Obey in the particulars now enjoyned, nor to renounce his Perſwaſion without more ado, but to enter into his own Soul and Conſcience, to examine the Grounds or Motives of his Perſwaſion, to rate his ovvn Wit and Judgement at its due Worth and no higher, to renounce all Self-conceit, or Jealouſies of Diſparagement, in yeelding to that he had formerly impugned, that ſo he may ſincerely and uncorruptedly Judge of the Truth propoſed, and eſteem aright of Authoritie, and others Worth that yeeld unto it. If we would ſincerely Obey in theſe Points, which are the immediate and firſt Principles of true Chriſtian Obedience, the Grounds of erroneous Perſwaſions would quickly fail: ſo as we ſhould be alwayes ready to Obey in the particulars, whereunto Obedience was juſtly demanded. But of the Grounds, Occaſions of erroneous Perſwaſions, and their Remedies, by Gods Aſſiſtance, more at large in the Article of the God-head, and ſome other Treatiſes of Chriſtian Faith.

CAP. VII.

What Actions are properly ſaid to be not of Faith, in the Apoſtles Senſe: What manner of Doubt it is which makes them ſuch.

1 AGainſt all that hath been hitherto delivered concerning this Point, That happily may be yet Objected, which hath alwayes bred greateſt Scruple for yeelding Obedience in doubtfull Caſes. For our Apoſtle ſaith: Rom. 14. 23. Whatſoever is not of faith, is ſin: But whileſt men Obey Spiritual Governours, in thoſe particulars, for which they ſhew no Scripture, This Obedience is not of faith, (for Faith is alwayes Ruled by the Word:) Ergo, this Obedience is ſinfull, even in this reſpect alone, that it hath not the Word for its Warrant, but much more if we doubt whether the things enjoyned be Good or Bad: for Doubting breeds Condemnation as our Apoſtle in the ſame place gathereth. He that Doubteth is condemned if he eat, becauſe he eateth not of faith.

2 Unto the former part of this Objection, the Anſwer is eaſie and brief: Seeing Gods Word Commands Obedience in general unto Spiritual Paſtors, and that in moſt expreſſe termes; It doth warrant our Obedience in particulars, which are not forbidden by the ſame Word. But for clearing of the later Objection, becauſe this place of Saint Paul is as often urged to as little purpoſe, as any other in the whole Book of God beſides, it ſhall not be amiſſe to conſider. Firſt in what Senſe it is true; Whatſoever is not of faith is ſin. Secondly, what manner of Do • bt it is, that makes a thing to be not of faith, in that ſenſe which our Apoſtle means.

3 Three divers Meanings of this phraſe, not of Faith. The firſt Meaning. A thing may be ſaid to be of Faith three wayes. Firſt, ſtrictly and properly, That is ſaid to be ex Fide, of faith, which is an Act or exerciſe of the Habit or Vertue of faith, as to beleeve in God, in Chriſt, or to Aſſent unto any Article in the Creed. In this Senſe, no man I think doth urge this place of our Apoſtle: Whatſoever is not of faith is ſin. For then all Deeds of Charity ſhould be ſinfull, ſeeing they are no Acts or exerciſes of the Habit of Faith, but of Charity, which is a diſtinct Habit from Faith, according to beſt Divines: nor can we properly ſay, that ſuch works flow from Faith, as the fruit doth from the root, ſeeing Charitie is no branch of faith, but a Coaeval ſtemme of infuſed ſanctifying Grace, the common Root to both. Such Acts then may be ſaid to be of Faith, onely becauſe the Doctrine of Faith enjoyns them, and the Habit or Vertue of Faith inclines the Soul unto them, and moves Charity unto the exerciſe of them. And this is the ſecond Senſe or Meaning The ſecond Meaning. of the ſpeech, ex fide, of faith: that is, thoſe things are ſaid to be of faith, or to proceed from faith, which are commanded by the Doctrine of faith, or unto which we are inclined or moved by the Habit or Vertue of Faith. But neither is it alwayes true, Whatſoever is not of faith in this ſenſe, is ſinne. For ſo no Recreation, no Merriment, not Eating and Drinking, with many other Works both of Reaſon and Nature, generally nothing meerly Indifferent could be truly of faith: at the leaſt at this or that Time. How then are not all theſe ſinfull, ſeeing they are not of faith, in none of the former Senſes, being neither Acts of Faith, nor enjoyned by the Doctrine of Faith? This neceſſarily enforceth us to ſeek a third Signification of the former words.

4 Thirdly then, that is ſaid to be not of Faith, whatſoever is not warrantable 〈1 paragraph〉 by the Doctrine of faith, whatſoever Conſcience, or the Vertue of faith, being conſult •… countenance or allow, but rather diſſwade. And in this Senſe, all that may be ſaid to be ex file, of faith, whatſoever is warrantable by the Doctrine of Faith whatſoever Faith, Conſcience, or the Law of Reaſon and Nature can approve or allow of, either Abſolutely, or at that Preſent whileſt they are undertaken, albeit they do not enjoyn them, or impell us unto them (at the leaſt) for that Seaſon. As for example; If a man, free from neceſſary Imployments of his Calling, ſhould ride half a ſcore of miles to be merry with his honeſt friend: this were neither an act of faith, nor an exerciſe enjoynea by faith, and yet truely of faith, in our Apoſtles Senſe, and no way Sinfull, becauſe warrantable by the Doctrine of faith: Neither Faith, nor Conſcience, nor Law of Nature would condemn him for ſo doing. But if his deareſt Friend lay on his Death-bed, and did expect ſome comfort by his Preſence: his Abſence upon ſuch light Occaſions would be ſinfull, becauſe it could not be of Faith. Neither the doctrine of Faith, nor the Law of Reaſon, could countenance ſuch an Action. Such reſolutions may properly be ſaid, Not of Faith, becauſe they cannot proceed but from ſome Inclination, or diſpoſition, oppoſite to the Habit of true Faith, and the dictates of Natural well diſpoſed, much more of ſanctified Conſcience. Suppoſe ſome mans Conſcience were ſo ſcrupulous, as to doubt whether he might ride ſo farre to be merrie with his friend, when he had no urgent Occaſions to withdraw him; and another ſo confident, and fully perſvvaded in his mind, as to make no queſtion whether he ſhould meet his friend in a Plaguie houſe, or when his own Father lay a dying. The Queſtion is, whether of theſe two doth ſinne the more? or if both do not ſin, whether of them is freed from ſin, and by what means? The former, as is ſuppoſed, doubts of the Action, and yet doth it: the other doth the like, but worſe, and doubteth not. If that Journey which in it ſelf is Lawfull, (ſuppoſing the former Caſe) becomes unlawfull to the one, becauſe he doubts it is Unlawfull: then may the others confident Perſwaſion make his expedition Lavvfull unto him, although in it ſelf (ſuppoſing the Caſe above mentioned) it were Unlawfull. For who can give any Reaſon, why Confidence of Perſwaſion may not as well legitimate what otherwiſe is Unlawfull, as Doubt, or Scruple illegitimate that which otherwiſe were Lawfull and Warrantable. So that, according to theſe Grounds, the former party above mentioned ſhould Sin, not the Later. And our Apoſtles Speeches (unleſſe they admit ſome reſtraint,) will infer thus much. 〈1 paragraph〉 . I Know and am Perſwaded through the Lord Jeſus, that there is nothing Unclean of it ſelf: but unto him that J • ageth 〈◊〉 anything to be unclean, to him it is unclean. And again; This man esteemeth one day above another day, another man counteth every day alike: let every man be fully perſuad •… d in his Mind: as if he added, and then there is no danger. And yet if we ſhould but conſult natural reaſon; who could deny, that he that made an idle Journey whereby he might endanger his own, or neglect his Fathers life, did • n moſt grievouſly; albeit he were moſt fully Perſwaded to the contrary: yea the ſtronger his Perſwaſion were, the greater his Sin. On the contrary he that ſhould undertake the like Journey, having no ſerious Occaſions to withdraw him, if the Truth be rightly ſcanned, did not Sin at all, unleſſe perhaps in Doubting whether he Sinned or no. For every Doubt of what we do, doth not make our Action ſinful, or not of Faith: which is now to be diſcuſſed.

5 If that Speech of our Apoſtle, He that doubteth is condemned if he eat, were to be univerſally underſtood of all Doubts, or all Actions: we ſhould never have an End of Doubting, nor any Beginning of many good and moſt neceſſary Works. The effects of ſuch Scrupuloſities as our Apoſtles Rule univerſally underſtood, would neceſſarily breed, are contrary to the Analogic of Faith. This very Perſuaſion, were it throughly and generally planted in all mens Hearts, were enough to bring all States to utter Anarchie, and to ſet the whole World in combuſtion. For what Enterpriſe is there of greater moment, but divers Men will be of divers Minds, concerning the Lawfulneſſe or Unlawfulneſſe of it? Who could not by this Exception excuſe himſelf from performance of neceſſary Allegeance or Service? If the Kings Majeſtie ſhould wage Warre againſt the Spaniard, he that were addicted to their Religion might reply, I ſhould be as willing as another to do my King and Countrey any Service, but I Doubt whether I may afford him my goods to the hurt and dammage of Roman Catholicks: the Cauſe I am afraid is moſt Unlawfull, and will bring Gods Plague upon this Land, therefore I may not hazard my Life in it, nor adventure to ſhed the innocent bloud of our Holy Mother the Churches Children. The like might a Lutheran ſay, if War ſhould fall out betwixt our State and the Saxons; or if with ſome other reformed Churches, the like might be ſaid by moſt in our Land: Finally, there would be continuall Diſtraction in the mannaging of all publick Affairs. But ſuch ſcrupulous demurs in Civil Matters, are either ſeldom made, or quickly anſwered by the Temporall Sword. And are they leſſe dangerous in Caſes as little doubtfull, (wherein the Conſequents feared are of no leſſe moment) when they are given to the chief Mannagers of our ſpiritual Warfare, in times wherein Diſobedience threatens diſſolution of Chriſts Armie, that muſt fight his Battels againſt Sathan and the Man of Sin? Is the Authoritie of Binding and Looſing, Opening and Shutting the Kingdom of Heaven, leſſe than the Authority of Life and Death, or the diſpoſing Powers of Temporal Goods? What ſhould be the Reaſon then that every Scruple ſhould be held ſufficient to denie Obedience (in matters of greateſt Conſequence) unto Spiritual, more than Temporal Authoritie? Deniall of Obedience upon Scruple, yea even the ſcruple or doubt it ſelf, may be not of Faith, as well as the poſitive Action, of whoſe Lawfulneſſe they doubt: whence the Objection, which many draw from the Apostles Rule, is moſt forcible against themſelves. Out of doubt, that Rule of Saint Paul doth no more Warrant the one than the other. The true Reaſon is: moſt men fear Temporal Cenſures, more than either Gods or His, an ordinary Goal, more than Hell: and had rather be Door-keepers in great Mens Houſes, than glorified Saints in Heaven; but of this hereafter. To proceed then with our Apoſtles Rule. Were it univerſally to be underſtood, it would bring all Chriſtian Souls into ſuch perpetual, miſerable, inextricable Perplexities, as they ſhould alwayes live in ſuſpence, and ſcarce Reſolve upon any thing. For his Rule holds as true in the Omiſſion of what ſhould be done, as in the Commiſſion of what we think ſhould not be done. Suppoſe then thy Paſtor Commands thee to Obey in this or that Particular, which he verily thinks, either neceſſary to be undertaken by all Chriſtiane, at all or moſt times; or elſe moſt Expedient for thy Souls health, the ſetting forth of Gods Glory, or the Good of others, at this preſent. But thou art contrary-minded, and doubteſt whether thou mayeſt do it Lawfully or no. Why? becauſe thou haſt no Warrant for it out of Scripture, or becauſe he brings no neceſſary Reaſons why thou ſhouldeſt do it, but bare Probabilities, which cannot overſway that Doubt, which thou haſt framed unto thy Conſcience. But he can ſhew thee expreſſe Commandment out of Scripture, that thou ſhouldeſt Obey Him. Thou wilt ſay; in things Lawful only. This he avoucheth to be ſuch; Thou denieſt it. He can ſhew thee again expreſſe words of Scripture, that thou ſhouldeſt not be wiſe in thine own conceit, but be willing to learn of thy Paſtor, Who is the Meſſenger of the Lord of hoſtes, at whoſe mouth thou ſhouldeſt ſeek the Law, and on whom, as our Apoſtle ſaith, thou doſt depend. Tell me then, firſt, by what Place of Scripture thy Diſobedience in this particular can be Warranted? How canſt thou chuſe but Doubt, whether thy denial of Obedience be of Faith or no, ſeeing Gods Word Commands thee, in general tearms, to Obey, and no where wils thee to Diſobey in this particular. Or if thou thinkeſt thou haſt ſome general Warrant for Diſobedience, becauſe thou ſuppoſeſt this particular to be Unlawful: yet how canſt thou but doubt, whether thou haſt learned the Precepts of Chriſtian Modeſtie as thou ſhouldeſt? Whether thou haſt learned to deny thy Self, and thy Aſſections? whether thou haſt learned to reverence thy Paſtor as Gods Meſſenger, not taking any offence at his Perſon? Finally, whether thou haſt abandoned all ſuch delights and deſires, as uſually are the Grounds of falſe Perſwaſion, and Impediments of ſincere Obedience? If thou canſt not be fully and truly reſolved in theſe, then muſt thou doubt, (whether thou wilt or no) whether thy doubt or ſcruple it ſelf be of Faith or Conſcience, or of Humour only. And if thou canſt not but doubt herein, then maiſt thou aſſure thy ſelf, that thy denial of Obedience is not of Faith, and therefore Sinful: if the Apoſtles Rule (as thou ſuppoſeſt) were univerſally true, that whoſoever doth any thing, of whoſe Lawfulneſſe he doubts, doth Sin, becauſe he doth it not of Faith. 〈1 paragraph〉 But I dare not deny, but that ſundry of Chriſts Flock may ſometimes either deny, or perform Obedience unto their Paſtors, not without doubt or ſcruple whether they ſhould do ſo or no, and yet not Sin in either. In performing Obedience they Sin not, unleſſe the doubt be very great or probable, and the Evil which they conceive in the Action Extraordinary. Again, in denying Obedience they Sin not, albeit they doubt whether they ſhould do ſo or no: if the Evil, which upon mature deliberation and ſerious forecaſt they much ſuſpect, be Extraordinary, ſuch as cannot be recompenſed by the Goodneſſe, which appears in the Act of Obedience, nor in the Fruits of the Action it ſelf, which their Paſtor propoſeth, as a Motive to undertake it. According to thoſe Grounds muſt our Apoſtles ſpeech be limited. He that Doubteth is Condemned if he eat, becauſe he eateth not of Faith.

6 What then? Is every man that eateth any thing, which he Doubts whether 〈1 paragraph〉 it were better for him not to eat, ſtraight Condemned? God forbid. He that hath ſuch a tender Infants ſqueamiſh Conſcience, as to think thus, had need to have a very ancient, grave, wiſe, and moderate Stomack: and it were ſit he never came at any Feaſt, or Table, furniſhed with varietie of diſhes.

7 But for a direct Anſwer to our Apoſtles Speech. It muſt be granted, ‖ that they of whom he ſpeaks, did Sin in eating when they Doubted. For if they had been as fully perſwaded in their Minds, as the Apoſtle himſelf, and ſunchie others of their Brethren were, they had not Sinned in eating the ſelf ſame meat: yet for all this they ſinned not in eating (ſimply) when they Doubted, but in eating Such Meats when they doubted: Other meats they might have eaten with little or no Offence; albeit with more Uncertainty, whether it had been better for them to eat or no. Nor was it ſo much a poſitive Doubt, as rather a Ra hneſſe, or want of ſetled Reſolution, in many of them, which made them Sin; as may appear from the Circumſtance of the Place: yet was this eating not only a Sin, but a moſt Grievous Sin, in all that did eat ſuch Meats, without a conſtant and wel-grounded Reſolution. Both the Sin, and the extraordinarie Grievouſneſſe of it, did hence ariſe: they had eaten of things ſacrificed to Idols, or other Meats, (in their Judgement) accurſed by the Law, which they ſuſpected not only to be Unlawful to be eaten, but Doubted whether in eating them they ſhould not be partakers of the Table of Divels, initiated to the Sacraments of Idolatrie, or ſeparated from the Iſrael of God, or finally become Apoſtata's from Faith, and the Holy Doctrine. As on the one ſide, the evil which they feared was extraordinarily grievous, and the Reaſons of their fear ſuch as could not eaſily be caſt off, but would be alwayes likely to breed Deſpair after the Action were paſt, albeit many of them did ſhake off all doubt for the preſent: ſo on the other part, there was not quid pro quo, not the leaſt poſſible Surmiſe of performing any degree of any good or acceptable Service in the ſight of God, by their eating. For, as Saint Paul in the ſame place notes: The Kingdom of God is not Meat or Drink, but Righteouſneſſe and Peace, whoſoever in theſe, (as if he had ſaid, not in eating and drinking) Serveth Chriſt, is Acceptable unto God, and is Approved of Men. Thoſe then of whom he there ſpake, accounting it a chief part of their Righteouſneſſe to abſtain from all Unclean things, their danger in eating was in Quantitie exceeding Great, and for the Qualitie Spiritual: their Loſſe in abſtaining from ſuch meats (being provided of others) was in Quantitie as Nothing, and for the Qualitie meerly Corporal. Wherefore thus to have eaten, with the leaſt Scruple of ſuch grievous Danger, was worſe then Eſau's alienating of his Birth-right for a Meſſe of Pottage. And albeit they had Doubted today, and grown Reſolute tomorrow, upon no better Motives then the bare examples of others; or in an Humour or Braverie, becauſe they would not Doubt any longer, but uſe their Libertie as others did: yet had ſuch Reſolutions been deadly. For Opinions of this nature may not be caſt off in a Moment, nor may a man adventure upon a Doubt of ſuch fearful Conſequence, but upon great Motives of ſome Spiritual good; the Probabilities of attaining which may countervail the evil feared: or upon ſerious deliberation, and perſpicuous diſcovery of their former Errour, and cauſeleſſe Scruple. From theſe grounds did our Apoſtle infer that exhortation. Let every man be fully perſwaded in his Mind. He exacteth not this Fulneſſe of Perſwaſion in Matters of Verſe 〈◊〉 . ordinary Conſequence; Too much Curioſitie in them alwayes occaſioneth leſs Diligence or Circumſpection, then were requiſite for eſtabliſhing our minds with true Faith, in Points of greateſt Moment: nor did he mean ſuch Fulneſſe of Perſwaſion, hot Spirits uſually enforce upon themſelves, without mature and ſober deliberation. For ſuch Reſolutions, albeit they may ſeem moſt ſtrong, as indeed they are for the time exceeding ſtiff: yet are they eaſily to be undermined by Satan, the inward Temptations of the Fleſh, or other Occurrents; and after once they begin to fail, ſuch as lean moſt unto them, fall ſo much the more Headlong into deepeſt Deſpair, by how much they have been ſtronger or higher Pitcht; as it ſeems ſome of theſe, to whom he writes, had been too bold in eating, and were afterwards tortured by the Sting of Conſcience. The end of our Apoſtles Exhortation was This: Seeing their Perſwaſions, concerning the Unlawfulneſſe of ſuch Meats, had been (as it were) bred up with the parties Doubting, they ſhould in no Caſe adventure upon the contrary Practiſe, but upon long and wel-ſetled Reſolution, grounded upon a ſincere and clear Manifeſtation of their former Errour. For as the Phyſitians of our Bodies do not alwayes apply ſuch Medicines, as they know moſt forcible to expel the preſent Diſeaſe, if the ſame be contrary to our former long accuſtomed Diet, (for vitioſae Conſuetudini indulgendum eſt, there muſt a ca • e be had that a Cuſtom, though depraved, be not too violently thwarted, or too ſodainly broken off:) ſo likewiſe muſt ſkilful Phyſitians of the Soul, not ſeek ſo much to expel inveterate Opinions, (though Erroneous) by preſent force of ſtrongeſt Arguments, or eager Exhortations; but rather ſuffer them to wear out their ſtrength by little and little, never infuſing contrary Perſwaſions, but mi • igated and qualified, and that ſparingly, as Opportunity ſhall ſerve. Otherwiſe, what one ſaith of Nature her ſelf,

Expellas furcâlicet, uſque recurret: Though with ſtrong hand ſhe be out-thrown, She ſtill repairs unto her own:

will prove true of that altera natura, inveterate Cuſtom. It, ſodainly expulſed, will one time or other retire as violently: and ſo ſhall the Relapſe be much worſe then the Diſeaſe it ſelf.

8 For theſe Reaſons did they alſo offend moſt grievouſly, who by their Example or Inſtigation, did cauſe their weak Brethren to eat ſuch Meats as they made this Conſcience of: for ſo they cauſed them, for whom Chriſt Jeſus See 1 Cor. 8. 〈…〉 R • m▪ 14. 15. died, to periſh for their Meats ſake, as it is verſ 15. Whereas the loſſe of Meat, or Life it ſelf, ſhould, by the Rule of Charity, be accounted Gain in reſpect of our Brethrens ineſtimable Danger, which may enſue upon ſuch Actions. Better it were we ſhould ſuffer our ſelves to ſtarve for Meat, and ſo procure our own Corporal, then occaſion their Eternal Death by our Example; ſo ſaith our Apoſtle: If Meat offend my Brother, I will eat no Meat while the world 1 〈◊〉 . 8. 13. 1 〈◊〉 9. 15. ſtandeth that I may not offend my Brother. It were better for me to die, then that any man ſhould make my rejoycing vain. Nor did our Apoſtle in this place ſpeak Hyperbolically, or more then he meant to have Performed, if he had been called to ſuch a trial of his Reſolution, as ſome of his Forefathers had been. So we read, when Antiochus's Officers, out of great love (as they eſteemed it) unto the good old man, had permitted Eleazar one of the principal Scribes to make choice of ſuch fleſh as he would, and might ſafely eat by his Countrey Laws; only requeſting him to diſſemble by his ſilence, 2 〈◊〉 . 6. 21, 22, 23, 24, &c. As though he had eaten the things appointed by the King, even the Fleſh of his Idols Sacrifices: Albeit he might have had Life upon this condition: yet he confidently anſwered: and willed them ſtraight wayes to ſend him to the grave. For it becometh not our Age (ſaid he) to diſſemble▪ whereby many young perſons might think, that Eleazar being fourſcore years old and ten, were now gone to another Religion: and ſo through mine Hypocriſie (for a little time of a tranſitory Life) they might be deceived by me, and I ſhould procure malediction, and reproach to mine old Age. This eating, which he refuſed, could never have been of Faith, that is, no way Warrantable, by the Doctrine or Principles of Faith, which had taught him the contrary: as he well expreſt in the next words following: for though I were now delivered from the Torments of Men, yet could I not eſcape the Hand of the Almighty, neither alive nor dead. Wherefore I will now change this Life manfully, and will ſhew my ſelf ſuch as mine Age requireth.

9 And it ſhould be conſidered, that the Parties of whom our 〈1 paragraph〉 Apoſtle ſpeaks in the forementioned place, were never injoyned by any Lawful Superiours, either Civil or Eccleſiaſtick, to eat ſuch Meats as they made ſcruple of: yea the very original or fountain of their Scruple, was from the expreſſe Law of God, denouncing fearful Judgements againſt all ſuch, as polluted themſelves with Unclean Meats: ſo that their eating, albeit ſolemnly injoyned by the greateſt Powers on earth, could not fall within the Subject of true Obedience, becauſe the Laws injoyning it (as they conceived) ſtood actually condemned, by the expreſſe Law of God to the contrary, in defence whereof, many of their Anceſtors had expoſed their Bodies to moſt grievous Tortures, and the refuſal of ſuch Meats, as they made Scruple of, had been alwayes accounted the juſteſt Title of glorious Martyrdom amongſt the Jews. And albeit theſe Laws concerning Unclean Meats were indeed Antiquated at the Alteration of the Prieſthood; yet ſhould we not marvail, if at the firſt planting of the Goſpel, many good Chriſtians did make great Conſcience of eating ſuch Meats as were forbidden by them, when S. Peter himſelf, long after our Saviours Aſcenſion, durſt ſcarce take Gods own word againſt his written Law, then not Abrogated (as he ſuppoſed) in this Caſe. For when there came a voice unto him, Acts 10. 13. ſaying, Ariſe Peter, kill and eat, Peter ſaid, Not ſo Lord, for I have never eaten any thing that is Polluted, or Unclean. And the voice came unto him again the ſecond time, ſaying, the things that God hath purified do not thou account Polluted. Nor was Peter, as it ſeems, yet fully ſatisfied, for it is added in the next words: This was ſo done thrice, and the veſſel was drawn up again into Heaven. All theſe Circumſtances abundantly evince, that it was not the bare Doubt or Scruple, but the Quality of the things doubted of, and the inveterate Opinion, or abominable Conceit, which the Jews, or other of their Inſtruction, had of the Meats themſelves, that made their eating to be This Phraſe includeth a Contrariery • r Oppoſition unto Faith as 〈 in non-Latin alphabet 〉 and many like Phraſes, as uſual in the Hebrew Dialect, as the 〈◊〉 compounds immitis, immiſericors, &c▪ 〈 in non-Latin alphabet 〉 , ſo far from being of Faith, that it rather ſeemed to overthrow it. Had the exceſſe of the Danger they feared been leſſe, or had there been any ordinary Poſſibility of any proportionable Good to ſet againſt it: their Sin in eating had been leſſe, albeit the Grounds of their Scruple had been greater, or their Perſwaſions one way or other leſſe ſetled.

10 Albeit this Expoſition of our Apoſtle, may ſeem ſtrange and new to many honeſt and well diſpoſed Minds in our Church: yet in truth, the manner of the deduction only is new, the Doctrine it ſelf is generally held by all Divines, though not expreſly in Concluſion, yet in the Premiſes, wherein it is eſſentially contained, and may be moſt evidently deduced; Thus.

11 The former Interpretation neceſſarily followeth from Grounds of Divinitie acknowledged by all. All Sin conſiſts, either in preferring none before ſome, the leſſe before a greater, or a Corporal before a Spiritual Good: the Hainouſneſſe of Sin in the exceſſe of difference, betwixt the true good neglected, and the ſeeming good embraced, which is either abſolutely evil, or elſe a far leſſe good, which in competition with the greater good is likewiſe to be accounted evil. Now, if whatſoever be not of Faith be a Sin, then by the former Rules it is a Sin, becauſe a leſſe good is preferred before a greater, or ſome evil choſen without any proportionable good, that might ſerve as a ſufficient Recompence. But if the nature of all Actual Sin conſiſt in one of theſe two: It is queſtionable, how or in what caſe, Doubting or Scruple of what we do, doth make our Actions Sinful. How S •• uples, or Dou • t of what •… , con • ur to 〈◊〉 • ur A •… Sinful. Briefly, it is an External Cauſe, or Circumſtance, concurring to the making of a Sinful Action, not any eſſential part, or internal Circumſtance of the Sin it ſelf once cauſed. And it thus concurs only, when that which in it ſelf is Evil, or proves ſo in the event, would not be • vil unto us, unleſſe we had ſome doubt or ſcruple, that is, ſome Notice or Apprehenſion of it as Evil: In ſuch Caſes indeed we ſhould not Sin, unleſſe we had formerly doubted: but to ſpeak exactly, we do not ſin, becauſe we do what we doubt of but becauſe in doing As when the Evil 〈◊〉 , is greater th • n any G •• d that can be •• ped. ſome Actions, when we Doubt, we exactly prefer Evil before Good; which otherwiſe we ſhould not, albeit we did the ſelf ſame Action▪ For it could not be Evil to us, without the Apprehenſion of its Nature, ſo as the Apprehenſion of it concurs to the making of it Evil. And becauſe in all Doubts or Scruples, there is ſome Apprehenſion of Evil: therefore when we Doubt▪ in Caſes above mentioned, our Actions are not of Faith, but Sinful. But if either we could be fully perſwaded to the contrary; that is, if we could out of ſincerity of Conſcience, & ſetled Judgement diſcern that very thing which either we our ſelves ſometimes did, or others yet, Apprehend as Evil, not to be truly Evil: the ſame Action, which before had been, ſhall not be now ſinful unto us: becauſe we now prefer not Evil before Good. Or again, albeit the thing were in it ſelf Evil, (being prohibited by ſome poſitive Law) but we upon invincible or unculpable Ignorance, did not Apprehend it for ſuch: we ſhould not actually ſin in doing it, becauſe in this Caſe, we could not truly be c • nſured for preferring Evil before Good (ſeeing the Apprehenſion maketh it evil to us) albe • t we did prefer that which was evil, before that which was good. As for example: If a Pro ••• yte ſhould have eaten Swines Fleſh, being altogether ignorant (not by his own, but the Prieſts Negligence) of the Iſraelites Law to the contrary: he had done that which was evil, becauſe forbidden by the Law, but not Malum non mal • . ill, becauſe he had no Apprehenſion of it as evil, but did eat it without all ſcruple, as well as the ſtrong in Faith did in S. Pauls time. As doubting, in thoſe Caſes wherein we have an Apprehenſion of ſome exceſſe of evil, makes mens Actions not to be of Faith; and want of doubt, (ſo all other Circumſtances be obſerved) makes them to be according unto Faith: † ſo it oft-times fals out, that ſuch as nothing Doubt whether they do ill or no, do Sin far more then ſuch, as 〈1 paragraph〉 . not without great Scruple of Conſcience make the ſame ſiniſ • er Ch • ice. For, oft-times the Cauſes why men make no ſcruple, or why they Apprehend not the evil which they do are ſuch, as will neceſſarily make their Actions worſe, then if they had doubted, and yet had done the ſame. This Rule holds alwayes true, when the Cauſe, why men doubt not of their Actions, is ſome inordinate deſire of Gain, Pleaſure, or other like corrupt Affection, or ſome ſtrong Humour of Contradiction: not ſtedfaſt or wel-grounded Reſolution, not pure Simplicity▪ or invincible Ignorance, not occaſioned by default or Negl • gence in our Vocation. If ſcruple either hath not been conceived, or elſe expelled upon theſe later Motives, our Actions are thereby Juſtifiable or excuſable: but where ſtrength of inordinate Affection or deſire, either expels or impairs a ſcruple (of ſome exceſſive evil) which hath been conceived (though amiſſe) or hinders the conceiving of ſome ſuch doubt or ſcruple, in matters whoſe Unlawfulneſſe might well be doubted of, or rather might clearly be diſcerned, and ought with Reſolution to be avoided: there the Action is ſo much the more ſinful, as the ſcruple is leſſe, or their Confidence or Boldneſſe that undertake it greater. The difference betwixt him that in this caſe doubteth, and him that doubteth not, is altogether ſuch as Moraliſts acknowledge betwixt the Actions of Intemperate and Incontinent men.

CAP. VIII.

Who moſt tranſgreſſe our Apoſtles former Rule: with Directions for ſquaring our Actions unto it or other Rules of Faith.

1 FRom what hath been ſaid in this Point we may ſafely gather, that none in our dayes ſo much tranſgreſſe, as thoſe that perſwade themſeves, they moſt preciſely keep this Rule of our Apoſtle, which indeed was the Rule of Conſcience, and of Nature. They of all others tranſgreſſe it moſt, that make no Scruple of denying Obedience, but confidently adventure upon any Courſe of life, againſt their Paſtours ſerious Admonitions, for their Spiritual Good. For whoſoever doth any thing for his own private commodity, or bodily Good, which (though he Doubt not) might upon due Examination, and Attention to his Paſtour, ſeem Doubtful whether it may not endanger his Soul, or impair his Spiritual Eſtate, doth in ſo doing, Sin againſt his own Soul, and wound his Conſcience: becauſe there is no Proportion between the Good which he ſeeks, and the Evil which he might juſtly fear. Hoc ita que de uno 〈◊〉 genere non edendo, ubi a liorum tan • a copia ſubj • ceba • , • am leve praecep • ū ad obſervandū, tam 〈◊〉 ad memoria •… nendum. ( •• i p •… nondum volunta • i c • pid • tas reſiſte▪ • at, quod de poena tra • ſgreſſionis poſtea ſubſecu • ū eſt) tanto majore injuſti • a viola • ū eſt, q •… ſacili •• e poſſit obſ •… 〈◊〉 ▪ Aug. de • iv. Dei. lib. 14. cap. 12. Such Actions too well reſemble our firſt Parents Sin, who preferred the mo mentary Pleaſures of their licoriſh Taſte, before the Perpetuity of their Eſtate in Paradiſe, wherein did grow much better Fruit then that they ſo greedily longed for. And we may as truly ſay, that our firſt Parents were condemned for eating, as thoſe that doubted of the Lawfulneſs of what they eat. They did not eat of Faith more then the others but leſſe: although they were Perſwaded, that God rather had dealt hardly with them in Forbidding them to eat, then that they ſhould give juſt Offence to God in Eating. But the bolder they were, the greater was their Sin, and leſſe of Faith, nay moſt againſt Faith: becauſe their incontinent Deſires had expelled all fear, and made them confident.

2 The beſt Method to ſquare our Actions to the Rule of Faith, would be This. Firſt, to be rightly inſtructed and perſwaded in what order, or rank of Goodneſſe, Obedience to Spiritual Governours ought to be placed. Secondly, (having found out the true Nature and Quality, and due Eſtimation of Obedience in general) to account the degrees of Goodneſs, which appear in this or that particular Act of Obedience And theſe are to be taken, according to the Generality, or Soveraigntie of the Authoritie commanding, or according to the Manner, and Tenour of the Command or Charge it ſelf; as, thoſe Commands are to be Obeyed with more alacritie, (although they proceed from the ſame, or equal Authoritie) in which obedience is demanded upon ſtricter, or more adjuring Terms, or wherein the zealous deſires of Men in Authority are either more fully and ſignificantly expreſſed to all, or more lively intimated unto us in particular.

3 Thirdly, to calculate the Inconvenience, or Scandals that may ariſe from our Diſobedience. For albeit we might denie Obedience in ſundry particulars▪ with far ſafer Conſciences then others could, yea, although it were Indifferent for us (as perhaps in divers Caſes it is to ſome men) to perform or deny Obedience: This is a Point, which I am • e • ſwad • d, 〈◊〉 have 〈…〉 then had been 〈◊〉 , as not conſidering that our Apoſtles Rule might be violated, as well by the Omiſſion of ſome Actions, 〈◊〉 by the 〈◊〉 of others, or that the ſame Offence might be given to weak and tender Conſciences, by emboldning them to de • y •… 〈◊〉 was given in our Apoſtles time, by emboldning them to eat of things ſuſpected for unlawful. Nor can we d • ubt b •• many i • 〈◊〉 time have made Scruple of matters injoyned by lawful Authority, only from the Example of others whom they •… . yet we ſhould alwaies have an eſpecial Care, that we embolden not others, (who have not the like Motives, or cannot be ſo well Perſwaded to do the like, by our Example. For ſo we may commit the ſelf ſame Sin, which they that were ſtrong in Faith did, by cauſing others to eat ſuch Meats, as they either made Scruple of before they eat, or elſe were upbraided by then Conſciences after they had eaten: And (as I intimated before) unleſſe Diſcobedience be upon evident, and well grounded Reſolutions, it is as dangerous a Sin as a man can practiſe, and of all Sins that are, it is moſt properly ſaid to be 〈 in non-Latin alphabet 〉 not of Faith, Seeing Faith and Obedience (amongſt all other Vertues) are of moſt ſtrict Alliance. Neither is there any breach or defect of Faith, but in ſome Diſobedience or other; no Sin, but in Diſobedience to the Rule of Faith. Which later (God willing) ſhall afterwards more plainly appear.

4 Laſtly, we are diligently to conſider the Hopes, or Probabilities of Goodneſſe either inherent, or conſequent to the Actions themſelves, which are to be undertaken.

5 All theſe Conſiderations muſt be put in oppoſite ballance to our Doubts, or Fears of Evil, whether inherent or conſequent to the ſame Actions, or Matters injoyned, if we were left to our own Choice; or to the Probabilities, or Jealouſies, which we may have, that the Form of publick Command is contrarie to Gods Law. Although for Doubts or Scruples conceived out of private diſlike to the things injoyned only becauſe we ſee no expreſs Warrant for them out of Scripture, or becauſe they go againſt our Conſciences: we need not ſo much to oppoſe former Conſiderations to over ſway them, as ſeek to extirpate them. For after the interpoſition of Authority, we may rather ſuſpect that theſe doubts are not of Faith, but of Humour, unleſs we can derive them from ſome Oppoſition, betwixt the publick Edicts injoyning Obedience, & the Law of God, which muſt be preſumed to Countenance, as long as it doth not Contradict, Superiors Injuctions, becauſe it gives Authority and Commiſſion to make them. Every Doubt, or Scruple, that ſuch Edicts are formally or directly Contrary to Gods Law, is not ſufficient to deny Obedience unto them: nor do Spiritual Governours, in demanding Obedience to ſuch as their Inferiours ſuſpect to be againſt Gods Law, oppoſe Human Authoritie to Divine, or deſire men to Obey Them rather then God, as ſome frivolouſly have Objected. Indeed the leaſt Probabilitie or Suſpition of Diſobeying God, ſhould make us refuſe to Obey Man, in caſe our Diſobedience unto man redounded only to Man, & not to God. But in as much as Chriſt hath ſaid He that beareth You, heareth Me, Diſobedience unto Spiritual governours is Diſobedience unto Chriſt, yea unto God. And therefore Obedience may not be denied unto ſuch, but upon great and weightie Motives, and ſerious Examination of ſuch Reaſons, as move us to think, that their Edicts are contrary, or oppoſite to Gods Laws. Otherwiſe we ſhould prefer a conjectural Conceit, or Surmiſe of Obeying God rather then Man, before a greater Probability of Obeying God by Obeying Man. For it is certain in general, that men in Spiritual Authority ſhould be Obeyed, and that in Obeying Them we Obey God: but uncertain and conjectural, (according to our Suppoſition) whether in this particular they ſhould be diſobeyed, and therefore uncertain, whether God, by our denial of Obedience, ſhould be Diſobeyed or Obeyed.

6 〈1 paragraph〉 Albeit I muſt confeſs, there muſt a difference be put betwixt the immediate and direct diſobeying of Gods expreſs Laws, reſulting from Obedience unto Mans Laws that are oppoſite unto them; and the diſobeying of Gods Laws mediately or by conſequence; that is, by diſobeying Mens Laws, whoſe Authoritie is derived from them. As if a private man ſhould Obey a publick Magiſtrate commanding him, or his Paſtor perſwading him, under ſome fair pretence to tell a lie, or prejudice his neighbour by falſe reports, he doth immediately and directly Diſobey the ninth Commandment by thus Obeying Man. And this Sin may juſtly ſeem greater, then his that ſhould deny Obedience to publick Authoritie in ſuch Matters, as are by it commended unto him for Good, and as much tending unto Gods Glorie as the former did to his Diſhonour; but yet ſuch as the partie denying Obedience is not ſo perſwaded of, nor hath any ſuch particular expreſſe, or immediate Law of God for doing this, as the other had for not doing the former. This later then diſobeyes Gods Law, which commands Obedience to Authoritie in lawful matters; but not ſo directly, and immediately, as the former did the ninth Commandment. Wherefore the former Sins are worſe in their kind; the worſt of them is worſe then the worſt of the later; the leaſt of the former, worſe then the leaſt of the later kind: Hard to determin what Degrees of fear, loſt we ſhould, • yobeyng: ans Law, •… boy Gods I a •• t immediately, ought •… ill fear of diſobeying Mans Laws, whoſe Authority in general is from Gods. but in what degree or proportion they are worſe is hard to define, & therefore a very difficult point to determin, what degrees of probabilities, or what Meaſure of Fear, leſt we ſhould diſobey Gods Laws immediately, and directly, by Obeying, Mans that ſeem oppoſite unto them, ſhould overſway our general certainty, that Gods Deputies on earth are to be Obeyed, or our Habitual Inclination to Chriſtian Obedience grounded hereon. Moſt certain we are, that they muſt be Obeyed in al lawful caſes or where their Laws are not oppoſite unto Gods: and if we were certain, that theirs were contrary to Gods Laws, we are as certain, by the Doctrine of Faith that they ſhould be diſobeied. But when we doubt whether their degrees be againſt Gods Laws, we cannot but doubt, and doubting Fear, leſt we ſhould diſobey God directly in Obeying them. And by the former Reaſons, it is evident, that if the doubt were equal on both ſides; that is, were it as probable that their Commands are againſt Gods as not: we were bound in Conſcience not to Obey them; becauſe we ſhould commit a greater Sin in Obeying them, if they were indeed oppoſite, then we ſhould in diſobeying them, ſuppoſing they were not oppoſite or contrary to Gods Laws. For in the one Caſe we ſhould Diſobey Gods laws directly and immediately: in the other only mediately, and by conſequence. Now of two Evils equally probable, the leſſe muſt be adventured upon, and the greater more eſchewed.

7 Yet Sometimes by diſobeying Mans In unctious we may d •… Gods Laws both me •… and immediately. oft-times again it may fall out, that the things commanded by publick Authoritie, may be in themſelves very Good, and commanded, at leaſt in their univerſal, by ſome particular Law of God. As if a Spiritual Governour, ſhould in the name of Chriſt command, or adjure a man (otherwiſe backward, and fearing the face of great men) to witneſſe the truth for his poor Neighbours Good: If Obedience in this Caſe were denied, both Gods particular Commandment ſhould be immediately and directly tranſgreſſed, and that general Law alſo be tranſgreſſed by conſequence, which commands Obedience to Gods Miniſters, or Embaſſadours. And it is all one, whether the matter enjoyed be actually known for ſuch as I have ſaid, unto the Partie denying Obedience: or might have been known upon due examination, and ſuppoſal of his former Obedience to his Paſtor in other points. The further proſecution of theſe matters I leave unto the learned, that purpoſely write of Juriſdiction; Whereof by Gods aſſiſtance, according to the talent which God hath given us, in the Article of the Catholick Church. It may ſuffice, for our preſent purpoſe, to have ſhewed, that it is not every Doubt, or Scruple of the Unlawfulneſſe of Superiours Commands, that can warrant denial of Obedience to them: and that all Inferiours are bound to a ſober, diligent, and unpartial Examination of their own Hearts, and Conſciences: to a reſolute denial, or abandoning of their own Affections, or deſires, that they may be more fit to diſcern the Truth it ſelf, and more ſincerly weigh the Conſequence of their Superiours Admonitions, before they can plead the Liberty of Conſcience, for rejecting them, or appealing from them.

8 Whether any ſuch Oppoſition, as I have ſpoken of, can probably be found between any expreſſe Law of God, and our Churches publick Injunctions of ſuch Rites and Ceremonies, as many painful Labourers in Gods Harveſt have made ſcruple of, or whether ſuch ſcruples have been firſt conceived upon probable diſcovery of ſuch Oppoſition, after ſuch ſerious and due Examination, I leave it to their Conſciences that have made, or do make them: beſeeching God for the Good of his Church, and his Glory ſake to inſpire many of their Hearts but with this Cogitation; Whether were more likely, That they themſelves ſhould commit any Act of Inſidelity or Popery, by continuance in their Paſtoral charge, upon ſuch tearms as many of their religious and learned Brethren do: or whether Atheiſm and Inſidelitie ſhould increaſe abundantly throughout this Land by their ſilence. Many of them I know have held the things injoyned not abſoutely evil, but ſuſpicions, occaſions of evil. And could we in ſuch Caſes unſually take but half that pains, in ſeeking to prevent the particular evils, which publick Acts, (we fear) may occaſion, as we do in cenſuring them for inconſiderate, or occaſions of evil, or finally, as we do in breeding Jealouſies of their Unlawfulneſſe: the evils which we fear, would not fall out half ſo faſt, as by this means they do; beſides that, the Unity of Faith ſhould alwayes be faſter kept, in the ſtricter Bond of Loue; and true Obedience in things eſſentially Good, and neceſſary for the preſervation of Gods Church, would be more plentiful and cheerful.

9 But my Purpoſe in this place was, only to ſearch out the Limits of true Obedience unto Spiritual Authority in general, ſo far as it concerns the rectifying of their Faith, or edification in Manners, who are to be governed and inſtructed by it. None of them can juſtly pretend, (ordinarily) any ſcruple That the Goodneſſe of Obedience, by our Apoſtles Rule, (whatſoever is not of Faith is Sin) ought to move men unto ſuch conditional Aſſent and Obedience unto their Paſtors as hath been mentioned. of ſuch conſequence as Inferiour Miniſters may. If they could but duly conſider, and unpartially eſteem the Goodneſſe which accompanies Obedience (which is better then ſacrifice) and the evil of Diſobedience, (which is as the Sin of Witchcraft) theſe two laid together would be more then equivalent to any evil that Lay-men, or Inferiours, uſually conceive in ſuch Actions, as they deny Obedience in unto their Paſtors. Nay in this unbelieving Age, wherein it is more to be Complemental then Religious, it is thought an anſwer good enough, ſo it be complementally performed unto their Paſtors: We would do as you Adviſe, or Injoyn us, in Chriſts Name, if we certainly knew that it were Chriſts Will, or agreeable to Gods Word. Whereas in truth, in giving ſuch Anſwers, when neither they certainly know, nor are careful to learn, whether their Adviſe be contrary to Gods Word or no, they ſin directly againſt Chriſtian Faith, advancing their own Humours above Gods Word, which commands Obedience unto Paſtors, preferring the Liberty of their unruly Wils before the ſafety of their Conſciences. And it is prepoſterous to plead Ignorance of Gods Will before them, whoſe Inſtructions therein they are bound duly to Hear, and hearing to Obey, until they can light on better, or find them falſe, upon ſerious and due examination: that is, They muſt Obey them not abſolutely and irrevocably, but with Limitation and Caution. And queſtionleſſe if men did infallibly Believe, or abſolutely from their hearts Obey, that which they undoubtedly know to be Gods Will: they would never make queſtion, but that, for which they have Preſumptions that it is part of Gods Will, or that, which is commended unto them for his Will, by ſuch as he hath appointed to be Meſſengers of the ſame, ſhould be conditionally Believed and without caution Obeyed, eſpecially when it is delivered ſolemnly upon deliberation, and premeditation, or out of that place whence he hath appointed them to learn his Wil. Did not Prieſts (as the Proverb is) forget that ever they were Clerks, or ſuch as take themſelves for great proficients, that they were ſometimes Novices in the School of Chriſt; they might remember how they came unto that abſolute and infallible Belief of thoſe Chriſtian Principles, by which they hope for Salvation, by entertaining this conditional Belief, which we ſpeak of, and by yielding like Obedience unto Divine Truths, now fully, but at the firſt imperfectly, known for ſuch. And albeit ſuch general Articles of Chriſtian Faith, as are neceſſary for all to Believe, neither increaſe, nor diminiſh their Number: yet if we deſcend unto the Diverſity of mens Eſtates and Callings, and Difference of Time and Place: Chriſtian Faith receiveth perpetual increaſe, not only in its proper Strength, or as we ſay by way of Intention, but in extent alſo unto many particulars, either directly contained (though not ſo eaſie to be diſcerned) as eſſential parts under the former general Principles, or elſe annexed unto them collaterally as limbs or borders. Beſides, all Chriſtian Duties, or Matters of Practiſe, are not promiſcuouſly fir for every Time or Place, but muſt be ſeverally proportioned to their diverſitie. Again, the ſame duties, (I mean of the ſame kind) muſt be performed in different meaſure, according to the different exigence of Time, Place, Perſons, or other Occurrents. In all theſe and many more reſpects is this conditional Aſſent, and Obedience unto Paſtors moſt neceſſary. And ere men can retain ſtedfaſtly that which is beſt, they muſt make triall of all, or many things of different kinds: and yet trial of Spiritual Medicines without Spiritual Phyſitians preſcripts, is ſo much more dangerous to ordinary mens Souls, then like trial of Phyſick-concluſions is to their Bodies, by how much ſuch men are more ignorant of the ſtate of their Souls, then of their Bodies. The neceſſity and uſe of what hath been delivered concerning Obedience in general, will appear in ſundry points to be diſcuſt hereafter. In reſpect of which (eſpecially of that point concerning the manner, how we may know the Senſe of Scriptures, and that concerning the nature of Chriſtians Faith) ſome further unfolding of this Conditional Aſſent and Obedience will be likewiſe neceſſary.

CAP. IX.

Of the Nature, Uſe, Conditions, or Properties of Conditional Aſſent or Obedience.

1 THe firſt ſtep in the way to Life, is from this Infallible Ground of Nature; Whatſoever God hath revealed concerning Matters of Mans Salvation, is moſt True, and by all means to be Obeyed. This Principle All Men abſolutely capable of Reaſon, acknowledging a God, do Believe: and from their abſolute Belief hereof they yield a conditional Obedience, and Reverence unto thoſe Books which we call Scripture. From the trial of whoſe Truth, we riſe a ſtep or degree higher, and undoubtedly acknowledge Certain General Principles contained in Scripture, (without whoſe Belief no man ordinarily can be ſaved) for the Oracles of God, or Divine Revelations: and unto them we yeeld abſolute Obedience. This ſecond ſtep brings men within the Liſts, or Borders of Chriſtianitie, where no Chriſtian man is to ſet up his Reſt. Even the meaneſt that bears that Name, once come to years of diſcretion, or capable of Inſtruction, muſt hold on his Progreſſe ſtill, thus reſolving with himſelf: Though I muſt be as a Child for Innocencie, yet not in knowledge of Gods Will: A ſhame it were I ſhould alwayes be a Babe in that Profeſsion, which of All is onely Neceſſary; a 〈◊〉 ſhould accuſtome my ſelf to Milk, for this were to nouriſh unexpert 〈◊〉 in the Word of Righteouſneſſe. A Chriſtian I was from my Cradle, and now as 〈◊〉 a Chriſtian as a Man: but 〈1 paragraph〉 ſtrong Meat is fit for them that are of Age, which have (or ſhould have) their W •• s exerciſed through long 〈◊〉 , to •… 〈◊〉 Good from Evil: 〈1 paragraph〉 Not the fundamentall Principles of Chriſtian Religion onely, without which none can be ſaved: not be that hath profeſſed Chriſti •… but an hour. Theſe are Grounds which once ſurely lai • , muſt (as the Apoſtle ſpeaketh) be 〈1 paragraph〉 left that we may be led on to perfection, not always ha • mering upon the foundation of Repentance from •• ad works, of Faith towards God, or of 〈◊〉 , of Laying on of hands, of the Reſurrection from the dead, and of eternall judgement, but ſeaking to Build upon theſe, whatſoever is b •• ating preſent times or ſeaſons, 〈◊〉 may make our Ele •• ion ſure. And th • r, who laid the former foundations 〈◊〉〈◊〉 heart, ſeek yet my farther Edification in many Points, of whoſe Truth 〈◊〉 Conſcience as yet hath no ſuch firm Perſwaſion or lively taſte as it now hath of the former: but is ſo affected towards theſe later, as it was to the other before better acquaintance with them. Should I for this Reaſon, forthwith deny Obedence to my Inſtructors? or withdraw Aſſent from matters propoſed by them? God forbid: For he hath Comman 'ed all, not ex • epting me, to Obey their Overſeers in the Lord▪ Muſt we Obey them whileſt they Plant, and may we Diſobey them whileſt they Water? how then can I expect, that God ſhould give Increaſe unto that faith which they have planted in my heart? heretofore I truſted them, and I found their Sayings true, even the Oracles of the Living God: All which I ſo eſteem, as I had rather 〈◊〉 this preſent World, than utterly diſclaim any, which upon like triall, might prove ſuch. What if I know not this Particular to be ſuch? I may in good time, be as well Perſwaded of it, as of the former; if ſo I will vouchſafe to make like triall of it, by ſincere religious Obedience.

2 Nor doth the greater ſtedfaſtneſſe, or Infallibility of the Point beleeved, neceſſarily exact either Obedience of an higher Nature, or more intention, or Alacrity in the Act, than may without Offence be performed, unto ſome other Points of Doctrine leſſe Infallible, or leſſe evident to their Conſciences, who muſt Obey. Infallibility of it ſelf exacts onely a more full and abſolute Title over our Obedience, than Probabilities or Preſumptions can expect. For that which is infallibly, and abſolutely Beleeved for a Divine Truth, exacts ſuch Obedience, (both for Qualitie and Degree,) as is conformable to the Nature of the thing propoſed, without all Limitation, Condition, or Reſervation: that is Perpetual and abſolute Allegiance. That which is but probably, or conditionally aſſented unto as Divine Truth, (whatſoever the Nature of the thing propoſed, the End or Conſequence pretended, or Exigences of other circumſtances be,) can exact onely conditional, or cautionarie Obedience: yet Obedience, for the qualitie, ſutable to the Nature of the thing propoſed, and for the Alacritie, or Intention of the Act▪ proportionable to the End or Conſequence pretended, and avouched by Gods Embaſſadours. So that if they commend it unto us, as ſit to be entertained in ſome higher rank of Goodneſſe, or as moſt neceſſarie for the preſent time, albeit we our ſelves do not apprehend the ſame as expreſly commanded by God: yet may we perform Obedience, both as ſincere for the Quality, and entire for Degree, as we do unto ſome other things, which we ſtedfaſtly Beleeve to be commanded in Gods Word. But we muſt not tender our Obedience under the ſame ſtile or title. Abſolute Obedience, of what kind ſoever, we may not yeeld unto it, untill it be abſolutely known for Gods Will. When it is once known for Such, we muſt abſolutely yeeld up the ſame Obedience, which before was but conditionally yeelded: as a man may pay the ſame ſumme upon caution, before he be thorowly perſwaded of the demanders Right unto it, which after his Right be fully known, he paies abſolutely. In this Caſe, theſe four things muſt be conſidered.

3 Firſt, the Aſſurance or Probability which we can have, that the Thing propoſed Four Points to be conſidered for the rectifying or right framing of our Aſſent unto Truths propoſed. is Gods Word. Which ſometimes may be grounded upon Reaſons, (either communicated unto us by our Paſtor or others, or conceived by our ſelves,) as well as upon Authoritie: ſometimes all the Aſſurance, which men of leſſe Capacitie can have, is onely from the Paſtors Authoritie. Secondly, the Title, or pretended Nature of the Truth Propoſed. Thirdly, the Act or Qualitie of Obedience. Fourthly, the Manner or limitation of our Obedience.

4 The Act or quality of our Obedience, (ſo we be more probablie perſwaded that it is Gods Word, than otherwiſe, or know nothing to the contrarie) muſt be proportioned to the Title or Nature of the thing propoſed, which is commended unto us as a ſpiritual Good. So that our Obedience muſt be Religious and Spiritual, not meerly Civil: although our beſt Motive, why we hold it to be a Divine Oracle, or Spiritual Good, be the Authoritie of our Teacher, which is but Humane; But now he exacts not Obedience to His own Authoritie, but unto Gods Word, (as he affirms:) which becauſe we know is Divine, therefore we muſt yeeld religious Obedience to it; and therefore religious, albeit conditional Obedience unto this Precept, which we probablie know to be Divine, and aſſent unto Conditionallie as ſuch. The Act of our Obedience in this particular, muſt proceed from the ſame Habit, from which our Acts of Obedience unto ſuch Truths, as we infalliblie Beleeve for Divine, do: for even this very Act, is performed primarilie and abſolutely to Gods Word in general, unto which we owe Religious and Spiritual Obedience: and unto this Particular (enjoyned by our Paſtor) only ſecondarilie, and upon ſuppoſition that it is Part of Gods Word. So as if the Particular by him enjoyned, ſhould in the event prove no part of Gods Word: yet obeying it onelie upon the former Motives, it might be truly ſaid, we had obeyed Gods Word, not it; as he that ſhews kindneſſe to a Stranger, upon preſumption that he is a Brother or Alliance of his dear and familiar Friend, albeit he were miſtaken herein, may be ſaid to have done a friendly Office, rather to his known Acquaintance, for whoſe ſake he uſed the Stranger kindlie, than unto the Stranger himſelf thus kindly uſed upon a miſtake. But albeit the Quality be ſuch, as Gods Word abſolutely known requires: yet the Manner of our Obedience muſt be limited by the degrees of Probabilitie, or moral Certaintie, which we have of this Particular, that it is Gods Oracle. Where the Probabilities are leſſe, and the Inducements for Belief of this Particular weaker, there the condition of our Aſſent, and reſervation of our Obedience muſt be more expreſſe: that is, we muſt ſtand further off from yeelding abſolute, and be more enclined to renounce this preſent conditional Obedience (which we yet perform) upon leſſer Motives to the contrarie, then we would, if our Probabilities for Believing it were greater. Where the Probabilities, or Inducements for Belief of this particular, are greater and ſtronger, there we muſt the more encline unto abſolute and •… cable Obedience, or Aſſent unto the ſame Particular: and be more unreadie, or unwilling to recall our Aſſent, or renounce our Obedience, but upon greater and more evident Reaſons. Onely there we are to ſix our Belief abſolutely; Onely there we may ſafely, undoubtedly, and fully paſſe over our • ull and abſolute Obedience unto it, without all condition, limitation o •… or reſervation: when the Truth of it ſhall be as fully confirmed, and manifeſted to our Conſciences, as the others are, unto which we have formerly yeelded abſolute▪ Obedience, without appeal or reſervation: or when we can as clearly diſ •… and as ſtedfaſtly Believe, the Conſonancie of this Particular with the formers, as we can the formers with Gods Word.

5 And whereas we ſaid before, that the onely Motives which ſome men have to Believe the Senſe and meaning of ſundry Doctrines, (neceſſary perhaps unto them in particular at ſome ſeaſons, when God ſhall call them to ſome extraordinarie Point of Obedience) might be the Authority of their Teachers: this Authoritie may be greater or leſſe, according to the Qualitie of the Miniſter or Spirituall Governour. As the World goes now adaies, this Function is committed to ſome, in whoſe Mouth the Word of God, or any good Doctrine, may rather ſeem to loſe its Vertue and Power, than • is any way bind men to Obedience, unleſſe beſides his Commendation of what he propoſeth, they have other Motives to perſwade them, that it is Gods Word, or wholeſome Doctrine. If the Miniſter, who ſhould carrie Gods Meſſage, be ſuch a one as Sir Thomas Moore jeſted upon, that he would not for any good hear him ſay the Creed, le • t he ſhould take it for a Lie commi •… out of his Mouth: It is doubtfull what the People ſhould do in ſuch a Caſe, albeit he exact Obedience upon their Vow in Baptiſme, if they have no other Motive but his Authoritie. Yet for all this, it is not beſt to be too bold in contemning his Admonitions, or Adjurations, unleſſe they be apparantlie Falſe. In this Caſe, others more ſincere and ſkilfull, or ſuch as have Authoritie to examine his Doctrine, ſhould be conſulted, His may not be neglected in all particulars, upon a general prejudice of his lewdneſſe or ſimplicitie. For though his life be bad, yet may his Meditations for that preſent, wherein he publickly ſpeaks, be good and fruitfull unto them, ſo they will yeeld due Obedience to his Doctrine. And although a man ſhould know a Conſtable, or ſome greater Officer, that pretends Commiſſion from the King, to be a notorious lying Knave, or treacherous Companion: yet were it not the ſafeſt way to tell him he lied, when he charged him to Obey him in the Kings Name, nor to make a ſcoff of his Authoritie, or replie he would not beleeve he had any, becauſe he might abuſe himſelf, and it, at other times: If ſo he do at this time, he may anſwer it before his betters hereafter: but in the mean while, it were beſt for the Party commanded to Obey him, untill he be certain, that he did either fain Authoritie, where he had none, or elſe abuſe it in this particular. He that ſhould yeeld Obedience, being thus (perhaps wrongfully) charged in the Kings Name, (ſo he yeeld it for this Reaſon, and upon this Condition:) ſhall not be thought guiltie of diſloyaltie, albeit he be hereby brought to commit ſome fact, di 〈◊〉 to his Majeſtie, or publick Peace. For the fault in this Caſe, muſt be returned upon the Author: if ſo the Party obeying did not know it to be ſimplie unlawfull, and againſt the Kings Peace, or had no opportunity of conſulting other publick Officers, but hath been abuſed, by the craft and • unning of the other, who hath concealed his end, intention, or other circumſtance which made the Fact unlawfull. It is enough to diſclaim his former Obedience when he knows the Truth. And if Officers ſhould not be Obeyed in the Kings Name, untill men ſought the Truth, whether they had a lawfull Commiſſion, or but a counterfeit, or whether they did not go beyond their Commiſſion: the Kings Majeſtie ſhould want a great deal of neceſſarie Service, and the Common-weal be at an ill paſſe for continuance of publick Peace. Did moſt men fear God, as much as Men; or the Son of man, the Judge of quick and dead, as much as earthly Judges: they would not ſo often withdraw their neck from the yoak of Chriſtian Obedience, (being charged to undertake it in Chriſts Name, and as they would anſwer it at that dreadfull Day,) upon ſuch ſillie Exceptions againſt the Meanneſſe, Baſeneſſe, or Lewdneſſe of the Miniſters perſon. Be he as they liſt to make him for his Life, it hath pleaſed God to make him his Meſſenger, his Officer to demand Obedience of them. And ſhall it ſerve their turn to ſay, we will not Believe that God ſent him with this Meſſage, or ſure he goes beyond his Commiſſion: when they know nothing to the contrary; but onely will take Occaſion from his Perſon, to diſcredit his Doctrine, if it controll them in the purſuit of worldly Affairs? And God knows for whoſe ſake it is: we all may fear, it is eſpecially for the Infidelitie and Diſloyaltie of this People towards him, and their diſobedience to his Meſſengers, that he ſends them ſuch idle, fooliſh, or lewd Paſtours, as they have in many places. Becauſe the Laitie of this Land are ſo prone and head-ſtrong to caſt off Chriſts Yoak, and to denie due Obedience to his Faithfull Miniſters: he therefore ſets ſuch Watchmen over them in many places, as they ſhall have no luſt to Obey in any thing that they ſhall propoſe unto them, but harden their hearts in Infidelitie and Diſobedience. Albeit I ſhould proſecute this Point a great deal further, I ſhould not much digreſſe from my main Purpoſe and drift, which God he knows is no other, but to bring home ſillie Souls from yeelding this blind Obedience to the Roman forrain Yoak. For the diverting of which from this Lands and Peoples necks, I know no better Means, than to take up Chriſts Yoak upon us. For queſtionleſſe, this open • alapert ſcoffing Diſobedience to all Eccleſiaſtick Power now openly profeſſed by the meaneſt, and countenanced by many great ones of the Laity, is the ſin, which to all that know Gods Judgements, or have been obſervant to look into the dayes of our Viſitation, cries lowdeſt in the Almighties ears, (more lowd by much than Friars, Monks, and Jeſuites Prayers do,) for Gods Vengeance upon this Land: for vengeance to be executed by no other than our ſworn, inveterate, malitious Enemies; by no other Grievances, than by the doubled grievances of the long enraged Romaniſts Iron-yoak, which is now prepared for us ten times more heavie and irkſome, than was that which our Fore-fathers have born. It were hard to determine, whether Atheiſ • and Infidelitie amongst profeſſed Proteſtants, or Superſtition and Idolatry amongst the Papiſts, have more increaſed thorowout this Land in later yeers: or, whether the Romiſh Prieſts and Jeſuites have been more induſtrious, and earneſt to ſowe the Seeds of the one, than ſundry which oppoſe themſelves moſt eagerlie againſt them, have been to Foſter and cheriſh the other: both perhaps, (unto their ſeeming) for a good Intent: neither intending either Miſchief expreſly and directly: For ſo the reluctation of Conſcience would have abated their Indeavours: nor could Idolatry, or Infidelitie have grown ſo faſt, had their Foſter-fathers ſeen them in their proper ſhape. But both have masked in ſheeps clothing, both had their faces covered with zeal.

6 Sure, if there be degrees of Malignancie in Helliſh Choſts, the moſt potent Factions of moſt Malignant Spirits, thorowout the Infernal Anarchie, (the one upon emulation of the others Might or Abilities in doing Evil) ſtrive for Glory by doing greateſt Miſchief in this Land. The one part hath made choice of their faireſt Means, by ſolliciting, partly deſperate Diſcontents, partly, ſillie Souls (under pretence of Ancient Catholick Religion) to Superſtition, and Idolatrie: the other, by driving proud and diſobedient Mindes, upon their deadly diſlike of Popiſh Tyrannie, to caſt off the Yoke of Chriſtian Obedience, and under pretence of Chriſtian Libertie, to ruſh headlong into Hypocriſie, Atheiſm, or Infidelitie. For even where the beſt and moſt induſtrious Miniſters are, thorowout this Land, how ſcarce is this Chriſtian Obedience to be found? Let the Paſtors ſkill and Sinceritie be never ſo great, let him tell his flock, for whoſe Souls he muſt anſwer, that they muſt do Thus and Thus, if they will be ſaved: they can be diligent perhaps to hear him, and ſay he ſpake exceeding well. [i. e.] Very ill of others (as they conjecture) but not of them or their Adherents: If for his good Leſſons in the Pulpit he have good words returned at Table, he ſeeth the beſt fruits of his labour. For if one of his Flock ſhall have an advantage againſt his Neighbour or have picked a Quarrel with his Leaſe; or let a Gentleman be diſpoſed to put off his Tenants, or inhance their Rents to their utter undoing: let any, gengle, or mean, have but good hope to make his own great Gain by ſome others Loſſe: Here if we trie him, and charge him upon his Allegiance unto Chriſt to remit his Hold, to let go all Advantage, and be good unto his Fellow-ſervant, or poor Brother, theſe are matters the Miniſter muſt meddle no more with than an other man, the Law can determine whether he do Right, or Wrong, and this Caſe belongs properly unto the Lawyer. As if the Power of Gods Spirit, or Authority of his Miniſters, did conſiſt onely in Words, and required no other Obedience, than a formal ſpeculative Aſſent unto their general Doctrine, not a full Reſignation of mens Wills, or heartie Submiſſion of Affections, unto ſuch Rules as they ſhall preſcribe, for the preſervation of a good and upright Conſcience in particular Actions, or entercourſe of Humane Affairs. Or if one of a thouſand will be ſo good as to grant that he is to Obey the Precepts of Chriſt, before the Cuſtomes of our Common-Law, or other Civil Courts: yet even the beſt of ſuch, when it comes to Points of private Commoditie, will diſpenſe with his Paſtor, and replie: I would do as you admoniſh me, if I ſaw any expreſſe Command for it in Gods Word, or any evident Neceſsity that ſhould bind me to renounce that Right, which Law doth give me: but for ought I can perceive, I may proſecute my Right in this preſent Caſe, with a ſafe Conſcience, and you do not know all particular Circumſtances, which belong unto this matter; if you did, or were in my Caſe, I am perſwaded you would be of my Mind. This although it be the onely ſhelter, under which the Infidelitie of later Ages takes its reſt, the onely Dormitory wherein Hypocriſie ſleeps profoundly, and never dreams of further Danger: yet is it a moſt ſillie Excuſe, and ſhameleſſe Apologie, in the judgement of any that knows, or knowing rightly eſteems, the Principles of Chriſtianitie. For, ſuppoſe thou ſee no Evidence, that Chriſt hath commanded thee to confeſſe his Name in this particular, doth the law lay any neceſſity upon thee, to make thee proſecute thy ſuppoſed Right? If it did charge thee upon pain of Death ſo to do, thou haſt ſome pretence to Obey it; albeit thou ſhouldeſt fear him more, that could Condemn thee, and the Interpreters of it, to everlaſting Death: but the Law doth leave it to thy Choiſe, whether thou wilt uſe the Benefit of it, or no: and thy Paſtour upon penaltie of incurring Chriſts diſpleaſure, commands thee, that thou uſe it not. Thou replieſt, Thou ſeest no Evidence that Chriſt Commands thee. But doſt thou abſolutely and infallibly know, that he doth not call thee at this time, to trie thy Obedience in this Particular? If thou canſt out of ſincerity of Heart, and Evidence of Truth, fullie inform thy Conſcience in this Negative (ſo the End of thy proceedings be good,) thou maiſt be the bolder to diſclaim thy Paſtours Summons. If thou canſt not, how wilt thou anſwer thy Judge, when thou ſhalt appear before him, why thou out of the Stubbornneſſe of thy Heart, didſt more reſpect thy private Gain, than his heavieſt diſpleaſure? For ſuppoſe thy hope of Gain were great, (as it is uſually to ſuch as thou art, more great than certain) yet cannot the greatneſſe, and certaintie of it, countervail the leaſt danger of incurring His Wrath, nor could the certaintie of worldly Gain counterpoiſe, much leſſe overſway, the leaſt ſurmiſe or probabilitie of incurring thy Souls deſtruction, unleſſe thy Mind had been ſet more on Gold, than upon thy God, more enclined to private Commoditie and Self-love, than unto Chriſt thy Redeemer. Or ſhall thy anſwer ſtand for good in his ſight, when thou ſhalt ſay unto his Meſſenger: It is more then I know, that Christ Commands me? Then ſhould the damned be juſtified at the Day of Judgement, when they ſhall truly replie, they knew not that ever Chriſt did ſupplicate unto them ſub forma panperis. Moſt of them, we may ſafely ſwear, had leſſe Probabilities to Believe this in their life time, than thou haſt now to perſwade thee of this particular: although thy Paſtours, Authoritie, and frequent Admonitions were ſet aſide; which make thee ſo much the more Inexcuſable. For thou mighteſt have known by him, that God had Commanded thee as much, unleſſe thy bad Deſires had made thee Blind. But neither ſhall theirs, or thy Ignorance herein help. For Ignorance which is bred of bad Deſires, corrupt Affections, or greedy Appetites, brings forth hardneſſe of Heart, and Infidelity: ſo that ſeeing, thou ſhalt not ſee, and hearing, thou ſhalt not hear, nor underſtand the Warnings for thy Peace, becauſe thou haſt formerlie ſhut thine ears at thy Paſtors Admonitions, or Raged at his juſt Reproof. And the Law of God binds thy Soul, upon greater penaltie, and better hopes, than all Laws in the World beſides could bind thy Bodie, even upon of everlaſting Life, and penaltie of everlaſting Death, to lay aſide all Selfe-love, all worldlie Deſire, for the finding out of the true ſenſe and meaning of it, as well as to Obey it, when thou knoweſt it. And when any point of Doctrine or Practiſe, either in general or particular, is commended to thee by thy Paſtour, Gods Word doth bind thee to ſearch, with all Sobrietie, and Modeſtie, the Truth and force of all Motives, Inducements, or Probabilities which he ſhall ſuggeſt unto thee; all private reſpect laid aſide, leſt thou become a partiall Judge of evil thoughts: and if thou canſt not find better Reſolution, it binds thee to relie upon his Authoritie. And even in this again, Gods Word (ſo perfect a Rule is it) doth rule thy thoughts, to diſcern the Fidelitie, Sinceritie, or Authoritie of thy Teacher.

Unto ſuch as approve themſelves, as Saint Paul did 2 Cor. 4. 2. to every mans Conſcience in the ſight of God, or to ſuch as make not a Merchandize of the Word of God, but ſpeak in Chriſt as of ſinceritie, and as of God in the ſight of God: 2 Cor. 2 17. Chriſtian People are bound to yeeld greater Obedience. Generallie, unto ſuch as, in their Lives, expreſſe thoſe Characters of faithfull Diſpenſers, ſet down by Saint Paul, and other Pen-men of Gods Word, everie Auditor is bound to yeeld greater Obedience, than unto others, in Points wherein he hath no other Motives to Believe, beſide his Paſtors Authority. For this is a dictate of common reaſon, and cannot but command the Aſſent of every ſanctified Mind; That ſuch Men are moſt likely to have the Meaning of Gods Spirit, which walk according to Gods Spirit, and ſeek not their own Gain, Glory, or pleaſure, but Chriſts Glory, his Will, and peoples Good: and ſuch again are moſt likely to uſe greateſt ſincerity in delivering the Truth, which they know, without partiality or reſpect of perſons. Again, men are bound (caeteris paribus) to Believe them beſt, and Obey them moſt, of whoſe ſkil, and ſincerity in diſpenſing the Myſteries of faith, they have had moſt comfortable, and ſpiritual Experience. For the Article of Gods providence binds us hereto, and wils us to reverence our Fathers in Chriſt, either ſuch as (by his Word) firſt begot faith, or nouriſhed it in us, more then others.

Thus much concerning this point, I have thought good to inſert in this place, becauſe the true and ſincere Practiſe of Obedience, according to that meaſure of Truth, or Belief which men have, though but imperfect, is the excellenteſt Means, for attaining the clear ſight of Divine Truth, and that perfect Meaſure of ſanctifying Belief, which in this life can be looked for, as ſhall (God willing) afterwards appear.

CAP. X.

Wherein this Conditional Belief differeth from the Romans implicite Faith. That the one is, the other, not ſubordinate to Gods Word, or Rule of Faith.

1 AS this Opinion of conditional Aſſent unto Divine Truthes, not abſolutely known for ſuch, holds the Mean betwixt the two Extreams, or contrary Errours above mentioned: So is this conditional Aſſent it ſelf a Mean, betwixt that abſolute Belief, which all acknowledge to be neceſſarie in ſome principal Points of Chriſtian Faith, and that implicit Belief, which the Romiſh Church exacts in all points whatſoever. Our Aſſent unto many Articles of Faith, is actually and expreſly abſolute. The implicit Belief of the Romaniſts is but potentially, or rather vertually, and implicitely abſolute: This conditional Belief, hitherto mentioned, not ſo much as potentially, much leſſe implicitely, or virtually abſolute. That properly is Believed by an implicite Faith, which is not actually, and expreſly Aſſented unto in the particular: What 〈◊〉 Faith is. but yet is ſo eſſentially and immediately contained in ſome general Article, or Point of Faith abſolutely or expreſly Believed, that this Particular likewiſe is Aſſented unto in groſſe, whileſt we Aſſent to it, and may be as abſolutely as expreſly, and diſtinctly Aſſented unto, as the General, when it is once explicated and unfolded. In this Senſe we ſay, the Concluſion is implicitely contained in the Premiſſes, the Corollarie in the Theorem, or the immediate Conſequent in his neceſſarie Antecedent. For he that grants One of theſe abſolutely, muſt upon the ſame terms grant the Other, at the firſt propoſal of it unto him. But this conditional, or reſervative Belief may be of ſuch Points, as are not certainly, and infallibly contained in any Principle of Faith, abſolutely, expreſly, actually, or infallibly acknowledged; much leſſe ſo eſſentually, and immediately contained in any, that a man cannot abſolutely grant it, but he muſt abſolutely Believe them. And albeit off-times, they may be infallibly deduced from known undoubted Principles of Faith, yet is not the deduction ſo immediate, as can be made clear, and evident to all Capacities, at leaſt not at the firſt ſight, without any further increaſe of Knowledge in Spiritual Matters. And before the deduction be made as evivident, and apprehended asinfallible, as are the general Articles whence they are deduced, the Particulars deduced from them may not be ſo infallibly and abſolutely Believed, as the Generals are. The Papiſts, beſides their Explicit Belief of ſome few main Points, demand an Implicit Belief of as many Particulars as the Church ſhall propoſe: ſo as whatſoever the Church ſhall propoſe, with them once propoſed, admits no conditional Belief: all muſt be Abſolute, albeit the parties Believing cannot diſcern any neceſſary, or probable deduction of the particulars, from general Points abſolutely and expreſly believed. It is enough that they know them to be propoſed by the Church. For once Believing, Whatſoever the Church ſaith is moſt Infallible, (which is the main Article of Roman Faith) no man can denie any particular propoſed by it to be infallible, more then he can deny the Concluſion for certain, after he hath granted the Premiſſes for ſuch. Conſequently to theſe Poſitions, they make the Viſible Church the Rule and A Speech well beſeeming the ſervants of the great Whore. Miſtreſſe of mens Faith, as they ſpeak. For albeit a man at this preſent think otherwiſe of many Points of greateſt Moment, then the Church or Pope doth, or though he think not at all of many things, which they in time may propoſe unto him: yet after they have propoſed, either a contrarie Opinion to that which his Conſcience tels him is Gods Word, or a new and ſtrange Poſition, which he never thought of, he muſt without more ado, Believe both abſolutely and expreſly, and ſo finally, retract, extend, enlarge, abridge, direct and frame his Faith, according to that Rule or Standard, which they ſhall ſet him. Hence (God willing) ſhal appear That the Faith of modern Papiſts cannot be reſolved into the Scriptures or the first Truth. the Madneſs of ſome great Schollers among them, who holding the Church to be ſuch a Rule of Faith, would perſwade us, (if we would be ſo ſimple) that their laſt Reſolution of Faith is, not into the Churches Authoritie, but into the Scripture. For nothing can be reſolved beyond it rule, & to make the Churches authority ſuch an abſolute, authentick, unqueſtionable rule of faith, as the Papiſts do, and withal to ſeek the reſolution of any point of faith further then it, or to derive it from Scripture, doth argue ſuch a medley of Folly & Impietie, as if ſome gulliſh Gentleman, deſirous to prove the Antiquitie of his Houſe, ſhould draw his Pedigree from Adams great Grandfather, and yet hold the Records of Moſes for moſt undoubted and true, which affirm Adam to have been the firſt Progenitour of all Mankind. Whether they ſeek to reſolve their Faith into the Scriptures acknowledged by us and them, or into other Unwritten Revelations, pretended for Divine Truths, their Folly will ſtill appear the ſame, ſo long as they hold that impious and blaſphemous Opinion, making the Churches Authoritie ſuch a Rule of Faith, as hath been ſaid. Their Injuries and Contumelies unto Gods written Oracles (as hath heretofore been intimated) are eſpecially Two. Firſt, they deny them to be any intire Rule, for the number of Precepts. Secondly, they make thoſe very Precepts, which are acknowledged for Divine, inſufficient for the eſtabliſhment of true Faith unto themſelves, without the Churches Authority. We acknowledge them, every way ſufficient for the Edification of Chriſts Church in Faith and Manners: and conſequently both to our Poſitions, and the Truth, we teach, that all Matters of Faith, muſt be finally reſolved into theſe Divine written Verities, which for this reaſon we acknowledge the only Infallible Rule of Faith: The Meaning of which Aſſertion is here to be further explicated, that ſo the Truth may be maintained againſt their Objections.

CAP. XI.

In what Senſe we hold the Scriptures to be the Rule of Faith.

1 WHen we affirm, that the Scriptures are the only infallible Rule in matters of Faith and Chriſtian Obedience, we underſtand ſuch a Rule in thoſe matters, as Ariſtotles Organon may be ſaid of Logick: ſuppoſing it were ſound, and free from all ſuſpicion of Errour in every point, and contained in it all the general and undoubted Principles, from which all true Forms of Argumentation muſt be deduced, and into which all muſt be finally Reſolved. To illuſtrate this Truth by a known Practiſe. Our younger Students are bound to yield their abſolute Aſſent unto Ariſtotles Authoritie, in matters of Logick: but not unto any Interpreter, that ſhall pretend it, ſave only when he ſhall make evident unto them, that this was Ariſtotles Meaning. And while they ſo only, and no otherwiſe yield their Aſſent, they yield it wholly and immediately unto Ariſtotle, not to the Interpreter, although by his Means they came to know Ariſtotles Meaning; which once known, without any further confirmation of other Teſtimonie or Authoritie, commands their Obedience and Aſſent. But ere they can fully Aſſent unto this great Maſter, or throughly perceive his Meaning, they muſt conditionally Aſſent unto their private Tutors, or other Expoſitors, and take his Senſe and Meaning upon their Truſt, and Credit. In like manner (ſay we) in all Matters, Doctrines, or Controverſies of Faith, and Chriſtian Obedience, we are bound to yield our Aſſent, directly, abſolutely, and finally unto the Authoritie of Scriptures only: not unto any Doctor, Expoſitor, or other whoſoever he be, that ſhall pretend Authoritie out of Scripture over our Faith, ſave only when he ſhall make it clear, and evident unto us, that his Opinion is the true Meaning of the Scripture. And thus yielding our abſolute Aſſent unto the Truth explained by him, we yield it not to him, but unto the Author of Truth, whoſe Words we hold to be Infallible in whoſe Mouthes ſoever; and once known to be His words, they need not the Teſtimonie or Authority of him, that did bring us to the true Knowledge of them. And before we be brought to ſee their Truth with our own eyes, and feel it by our ſenſe, (by the effects or experiments of it upon our own Souls) we are to limit our Aſſent and Obedience, as it is ſet down before) according to the Probabilities, or unpartial Inducements, which we have of the Expoſitors Skill, and Sincerity, in diſpenſing Divine Myſteries. And theſe Motives or Inducements, which we have of his Skill and Sincerity, muſt be framed according to the Rules or Precepts of Scripture, not according to our Affections, or Humours: we may not think him moſt to be Believed, that is in higheſt Place, or hath the greateſt ſtroke in other Affairs. For as the Faith of Chriſt, ſo muſt our Perſwaſion of the faithful Diſpenſers, or ſkilful Seedſ-men of Faith, be had without reſpect of perſons.

2 If we yield Aſſent or Obedience unto any Expoſitor, or other, otherwiſe then upon theſe Conditions and Limitations, then, as we ſaid before, whileſt we yielded abſolute Obedience unto his doctrine that perſwaded us to true Belief, becauſe we perceived that which he ſpake to be the Word of God, we did not yield it unto him, but unto Gods Word, delivered and made known unto us by him: ſo here again by the ſame Reaſon (only inverted) it will evidently follow, that if we Believe any mans Doctrines or Deciſions, to be the Word of God, becauſe he ſpeaks it, or becauſe we hold his Words to be infallible, we do not truly and properly Believe the Word of God, (ſuppoſe his doctrine were the Word of God) but his Words and Infallibilitie onely. Hence again it follows, that if we yield the ſame abſolute and undoubted Aſſent unto his Authoritie, which we would do unto Gods Word immediately known in it ſelf, and for it ſelf; or relie upon his Infallibility in expounding Gods Word, as fully as he doth upon the Word, (which it is ſuppoſed he knows immediately in it ſelf, and for it ſelf:) by doing thus we rob God of his Honour, giving that unto Man, which is only due to Him. For the Infallibility of this Teacher hath the ſame Proportion to all that thus abſolutely Believe him, as the Infallibilitie of the Godhead hath unto him; his Words the ſame Proportion, to all other mens Faith, that Gods Word hath unto his. Gods Word is the Rule of his and his Words muſt be the Rule of all other mens Faith. Or, to ſpeak more properly, God muſt be a God only to him, and he a God to all other men.

3 Here it will be demanded, how men, altogether Illiterate, can examin any Doctrine by Scriptures? In what Senſe the Scriptures may be ſaid the Rule of mens Faith altogether illiterate. If they cannot Read them, how ſhall they Examin any thing by them? not examining the Points of Faith by them, how can they be ſaid to be the Rule of their Faith? In ſuch a Senſe as Ariſtotles Works (ſuppoſing them only Authentick, and all his Oppoſites counterfeits or new-fangles) may be ſaid to be the Rule of Blind-mens Logick; for albeit they cannot read his works, yet are they capable of his general and undoubted rules, ſeeing they have (as well as other men) a natural faculty of diſcerning Truth from Falſhood, and can diſtinguiſh betwixt rules derived from the pure Fountain of Truth in that kind; and Precepts drawn from conjectural, erroneous, and corrupt Surmiſes of ſhallow Brains; if both be diſtinctly propoſed unto them. And the rules of Truth once fully apprehended and embraced, ſerve as a Touchſtone to diſcern all Conſequences and Concluſions, which ſhall be ſuggeſted unto them by others: ſo as they wil admit of nothing for ſound & true Logick, but what may be reſolved into the former, or ſome other Principles, which they can perſpicuouſly and immediately diſcern, to have been drawn from the Fountain of Truth, by the ſame natural Facultie or Ability, by which they did diſcern the former: for the faculty will ſtill be like affected with all Principles, of like Nature, Uſe and Perſpicuity. In like ſort muſt the firſt and general Principles of Faith be derived from Scriptures, (the only pure fountain of Supernatural Truths) unto all illiterate hearts, by the Miniſtery of the learned. For Hearts, though Illiterate, once illuminated by Gods Spirit, are as apt to diſcern Spiritual Principles, from falſhood or carnal Conjectures, as the natural Man is to diſcern natural Truths, from Errours of the ſame kind. And theſe general and fundamental Principles of Faith, engrafted in their hearts, ſerve as infallible rules, for diſcerning the Conſonancie or Diſſonancie of ſuch Particulars, as ſhal be ſuggeſted unto them; as ſhal (God willing) hereafter be declared: nor may they without Injury to Gods Spirit or inward Grace, admit any other precepts into the ſame rank or ſociety with theſe, but either upon evident and diſtinct deduction from them, or ſure Experiments of their like Spiritual fruit and Uſe, for the amendment of Life, and procuring that peace of Conſcience, which no Natural Man can conceive, much leſſe can it be cauſed by meer Natural precepts. For we ſuppoſe (what afterwards wil manifeſt it ſelf) that all Truths neceſſary for men to Believe, have a diſtinct reliſh from all falſhood, or other unneceſſary or ſuperfluous Truths: and may be known by their fruit, ſo men wil be careful to preſerve the Sincerity of their Spiritual Taſte.

4 Gods written Word then, is the only pure Fountain and Rule of Faith: yet not ſuch immediately unto all as it is written, but the Learned, or Spiritual Inſtructors only, whoſe Hearts and Conſciences muſt be ruled by it, as in all 〈◊〉 ſcriptu. other ſpiritual duties, ſo eſpecially (as they are Inſtructors) in this; That they may not commend any Truths, or principles of faith, unto the illiterate, but ſuch as are expreſly contained in Gods written Word, or (at leaſt) are in ſubſtance the ſelf ſame with theſe written Truths. If the Unlearned, through Gods juſt Judgement, abſolutely admit of other principles, and equalize them with theſe: ſuch ſhal lead them into Errour, and pervert their faith. If they doubt of any mans Doctrine, whether it be truly Spiritual, or conſonant to the foundation of faith, they may appeal to Scriptures, as they ſhal be expounded to them by others. Finally, they are tied to no viſible Company of men, whom they muſt under pain of damnation follow: but for their Souls Health, they may trie every Spiritual Phyſitian. If they wil be Humorous, they may, but at their own peril, both for Temporal Puniſhment in this life, and for Eternal in the life to come.

5 For concluſion; the Scripture according to our doctrine, and the general Conſent of Reformed Churches, is the only Infallible rule of faith, in both reſpects or conditions of a Perfect Rule. Firſt, in that it contains all the principles of faith, and points of ſalvation: So that no Viſible Church on earth may commend any doctrine to others, as a doctrine of Faith, unleſſe it be commended to them for ſuch by the Scriptures, by which every ones doctrine, that acknowledgeth God for his Lord, muſt be examined, as by a Law uncontrollable. Secondly, in that theſe principles of faith, are plainly, perſpicuouſly and diſtinctly, ſet down to the Capacities of all that faithfully follow their practical rules moſt plain, moſt perſpicuous, and eaſie, to all capable of any rule or reaſon: So that this Sacred Canon needs no Aſſociate, no Addition of any Authoritie as equally infallible, nor more perſpicuous then it ſelf, to ſupply what it wants; only the Miniſtery of men ſkilful, and induſtrious in the ſearch, or Expoſition of it, is to be ſuppoſed. And all theſe (be they never ſo excellent and wel converſant in them) are unto Scriptures but as the ordinary Expoſitors of Claſſick and Authentick Books are unto the chief Authors or Inventors of the ſcience contained in them: Suppoſing that the firſt Authors were men of extraordinary and infallible ſkil, and their Expoſitors (as they uſually are) but of ordinary Capacity, or Experience in thoſe faculties.

6 Finally, the Books of Scriptures are to be reputed a more abſolute Rule for all Matters of Faith and Divine Myſteries, then any Books or Writings The Prerogative of Scriptures, in reſpect of Faith, above all other Rules, in reſpect of Arts or Sciences. of men are, for natural ſciences or ſecular profeſſions, as in ſundrie other Reſpects, ſo in This, that they give as more facile, ſo more infallible directions, for finding out their true Senſe and Meaning, then any other Writings do, or Writers could have done, who, though preſent, could not be ſo fully Aſſiſtant, but cannot ſo much as affoord their preſence, to their Expoſitours in the ſearch of Truths, rather profeſſed then fully conceived, much leſſe infallibly taught by them: whereas the Spirit of Truth which firſt did dictate, is every where preſent, alwayes Aſſiſtant to ſuch as ſeriouſly and ſincerely ſeek the Truth contained in theſe Divine Oracles, conducting them from Knowledge to Knowledge, both by all ſuch Means as Artiſts have for increaſing their ſkil, and by other Means extraordinary, ſuch as none in any other Faculty can have, nor any may hope for in the Search of Scriptures, but only ſuch as Delight in, and Meditate upon them Day and Night.

SECT. II.

That the pretended Obſcurity of Scriptures is no juſt Exception, why they ſhould not be acknowledged the abſolute Rule of Faith, which is the Mother-Objection of the Romaniſt.

CAP. XII.

How far it may be granted the Scriptures are Obſcure; with ſome Premonitions for the right ſtate of the Queſtion.

1 IT is firſt to be ſuppoſed, that theſe Scriptures, for whoſe Soveraignty over our Souls we plead againſt the pretended Authority of the Romiſh Church, were given by God, for the Inſtruction of all ſucceeding Ages, for all ſorts of Men in every Age, for all Degrees, or divers Meaſures of his other Gifts in all ſeveral ſorts or Conditions of Men. This diverſitie of Ages, and Conditions of Men in ſeveral Callings, who ſo wel conſiders, may at the firſt ſight eaſily diſcover our Adverſaries Willingneſſe to wrangle in this point: whoſe uſual practiſe, (as if they meant to caſt a Miſt before the weak-ſighted Readers eyes) is, to pick out here and there ſome places of Scriptures, more Hard and difficult, then Neceſſary or requiſite to be underſtood of Every man, perhaps, of Any man in this Age. The Knowledge of all, or any of which, notwithſtanding, thoſe that live after us, (though otherwiſe, peradventure, men of far meaner gifts, then many in this preſent Age) ſhall not therefore need to give for loſt or deſperate, when they ſhall be called unto this Search. For God hath appointed, as for every thing elſe, ſo for the Revelation of his Word, certain and peculiar Times and Seaſons. Daniel, though full of the Spirit of Prophecie, and one that during the Reign of Nebuchadnezzar, and Balthaſar his ſon, had (as it were) continually travelled of Revelations concerning the Eſtate of Gods Church, and the affairs of forrain Kingdoms for many generations to come: yet knew not the approaching Time of his peoples deliverance from Captivity, until the firſt year of Darius, ſon of Ahaſhueroſh. And this he learned by Books. Dan. 9. 2. even in the firſt year of his Raign, I Daniel underſtood by Books the number of the years, whereof the Lord had ſpoken unto Jeremiah the Prophet, that he would accompliſh ſeventy years in the deſolation of Jeruſalem. And of his own Revelation he ſaith: Dan 12. 4. And Daniel was commanded to ſhut up his words, and ſeal up his book unto the end of the Time, or as ſome read (unto the appointed Time:) and then many ſhall run to and fro, and Knowledge ſhall be increaſed. For at the Time appointed, as he intimates in the words following, others though no Prophets were to know more of this Prophecy then the Prophet did himſelf. Then I heard it, but I underſtood it not: then ſaid I, O my Lord what ſhall be the end of theſe things? And he ſaid, Go thy way Daniel: for the words are cloſed up and ſealed till the end of the Time.

2 The Prophets of later Ages did ſee Revelations of matters, which had been hid from the Ancient Seers. And as it fared with them in the Succeſſion of Viſions, immediately inſpired from God, not framed in imitation of any precedent written Word, but to be then firſt written for poſterities inſtruction: ſome ſaw one Viſion, ſome another, alwayes ſuch were ſeen by the preſent Prophet as moſt concerned the preſent Times. So fares it ſtill with the 〈1 paragraph〉 . Miniſters of Gods Church, and Chriſtian people throughout all ſucceeding Ages, wherein Viſions have failed, and only the written ſtories of former Viſions are reſerved for perpetual Direction: Some part of Gods Will con ained in Scripture is revealed in one Age, ſome in another; alwayes that which is moſt neceſſary for the preſent Time, is moſt eaſie to be underſtood by the Faithful then living, ſo they ſeek the Meaning of it as they ſhould, not upon Curioſity of knowing Myſteries for the Rarit •… of that Skill, but for the Edifying of Chriſts Church, which is ſometimes out of Reparations in one Point, ſometimes in another: for which caſe God ſuffereth the Knowledge of ſundry places to grow and increaſe, according to the neceſſity of the preſent Times, nouriſhing (as it were) a continual Spring, for repairing or beautifying of his Temple.

3 For this reaſon, thoſe places which ſeem moſt plain and eaſie unto us, might be more hard and difficult to ſuch in former Times, as ſhould have ſought their Meaning too Curiouſly; yea it might have been Curioſitie in that Age, to have ſought half ſo much Knowledge in them as we now ſee at the firſt Sight, becauſe the Time of their Revelation, now is, was not then come.

4 It is but a ſilly Shift for our Adverſaries to ſay, that ſome of the Ancient Fathers did otherwiſe interpret the Apocalyps, then our men do: the perfect 〈1 paragraph〉 . Interpretation and Knowledge of which Book, more peculiarly concerns this later, then that flouriſhing Age of Ancient Fathers, moſt of all theſe dayes wherein we live, in which the true and perfect Meaning of it, were moſt likely to be Revealed, as (God be praiſed) in good meaſure it hath been, and daily ſhall be more and more, unleſſe the daily increaſe of our Sins deſerve the contrary. Many Godly men, yea Diſciples in our Saviours time, were ignorant of ſundry Myſteries, which ſince his Glorification have been communicated to the meaneſt of his Flock by the Holy Spirit, who never failes to Reveal Gods Will, either by extraordinary or ordinary Means, ſo men be not negligent to enquire after it by lawful Means. For God is as far from partial reſpect of Ages as of perſons; ſo the perſons of ſeveral Ages reſpect his Word alike, and as they ſhould.

5 The like Obſervation we may take, from the diverſitie of Place or Nations. As the Knowledge of Jeremies Prophecies did more concern the State 〈1 paragraph〉 . of Judah under Jehoiachim and Zedekiah, then the Prophecie of Iſaias, or ſome more ancient Prophet did: ſo in this our Age, the knowledge of ſome one Part of either their Prophecies, and the manner of Judah his progreſſe (in their times) to her Overthrow, may more concern this our Land, then the knowledge of ſome other Parts of the ſame or other Prophets. And yet thoſe other whoſe Knowledge concerns us leſſe, may at this inſtant concern ſome other Land or People more. Alwayes, the gracious Providence of our God directs the ſtudy and induſtry of all that love him to the ſearch of thoſe Points, which moſt concern them; but ſuffers the endeavours of ſuch, as by their Tranſgreſſions have procured his Wrath, to run at random, never ſeeking after thoſe things which belong unto their Peace, until his Judgements overtake them.

6 Theſe Collections are no Paradoxes, but Truths, probable enough of themſelves to win the Aſſent of ſober and unpartial minds, ſo capable of external Fortification, as they may eaſily be made evident and ſtrong enough to convince the froward minds of ſuch as delight moſt in Contradiction. From their Truth ſuppoſed (which we are ready to make good againſt all Gain-ſayers) it neceſſarily follows, that this Queſtion about the Scriptures Obſcuritie, or Perſpicuitie, cannot be univerſally meant of all, and every Part of The Queſtion concerning the Obſcuritie or Difficulty of Scriptures, cannot be meant of all Scriptures▪ in reſpect of all Ages, or all Men. Scripture in reſpect of all Perſons and Ages: as whether no Part be obſcure or difficult to all, or any this day living. For, from this diverſitie of Ages, we may eaſily diſcern ſome things kept ſecret from the Ancient Patriarches, by the Wiſdom of God made manifeſt unto us: and ſome things again, by the diſpoſition of the Divine Providence, become obſcure and difficult unto us, which were more manifeſt unto them; as the particulars concerning the Myſterie of Mans Redemption, were more obſcure to them then us; although the Myſterie it ſelf was, in ſome ſort, Revealed to them, in the Prophetical and Moſaical Writings. So likewiſe all the Prophetical Predictions or Preluſions unto the time of Grace, are better and more diſtinctly known of us then them; becauſe the expreſs Knowledge of theſe particulars more concerns us that have lived ſince, then thoſe that lived before the fulneſs of Time. So the Iſraelites Judaical Conſtitutions, their Types and Ceremonies, were much more plain and eaſie unto them, then us: becauſe the knowledge of theſe Matters, if we ſpeak of their Judicial Law, more concerned theirs then any other State, as their Types and Ceremonies, did their Perſons, unto whom the Meſſias was to be pourtraied or ſhadowed out, more then any in this preſent or other precedent Age, ſince he was manifeſted in our Fleſh and ſubſtance. The knowledge of the Moral Law, the End and Scope thereof (the Obſervation of Gods Commandments, and Doctrine of Repentance after their Tranſgreſſion) was equally Perſpicuous to both, becauſe equally Neceſſarie, moſt neceſſarie to both for their Salvation.

7 Again, from the divers Conditions of men living in the ſame Age, this •… rs degrees of Scriptures Per •… , ariſing from the Diverſity of mens Conditions or Callings. Reſolution is moſt evident, and moſt certain. The ſame Portion of Scripture may be difficult unto ſome ſort of men, and eaſie unto others, without any prejudice to their ſufficiency, for being the perfect and infallible Rule of Faith to all. For, what we ſaid before of divers Ages, we may conclude again of divers ſorts or Conditions of Men. Sundry places are more Neceſſary, and requiſite to be underſtood of this or that ſort, and other places of others: nor are all places neceſſary for the one to know, requiſite for men of another Condition or Calling to ſearch into. Thus the Knowledge of many places is neceſſary for him that is a publick Reader, Teacher, Inſtructer, or general Overſeer of Gods Flock: which to ſearch into, or laboriouſly to examin, would be Curioſity in him that had no ſuch Calling, eſpecially if engaged to any other, which might juſtly challenge the greateſt portion in his beſt endeavours, or take up the moſt part of his choicer hours for ſtudy.

8 In this Aſſertion we avouch no more then our Adverſaries muſt of Neceſſitie grant, and expreſly do acknowledge in their ſuppoſed infallible Rule: which they do not ſuppoſe ſhould be alike plain and eaſie, to all ſorts or Conditions of men, in all points. They would judge it damnable preſumption for the moſt learned amongſt their Laitie, to profeſſe as great ſkil in the Canons of their Church, as their Cardinals, Biſhops, Abbats, or other principal Members of it, either have, or make ſhew of; a great preſumption of Hereſie in any of their Flock, to diſcuſſe the Meaning of their Decretals, as accurately as their Canoniſts, or ſift other Myſteries of their Religion, as narrowly as the Caſuiſts do. Should one of their greateſt Philoſophers, that were no Clergy-man, or profeſt Divine, profeſſe he knew the Meaning of that Canon in the Trent-Councel: 〈1 paragraph〉 . Sacramenta conferunt gratiam ex opere operato, as wel as Soto, Valentian, or Vaſques did, Suarez or other their greateſt School-men in Spain or Italy now living do: it would breed as dangerous a Quarrel in their Inquiſition, as if he had entred compariſon with a Rabbin in a Jewiſh Synagogue, for ſkil in expounding Moſes Law.

9 That the Scriptures therefore may be ſaid a ſufficient Rule of Faith, and Chriſtian Carriage, to all ſorts or Conditions of Men, it is ſufficient that every Chriſtian man of what ſort or Condition ſoever, may have the general and neceſſary Points of Catholick Faith, and ſuch Particulars as belong unto a Chriſtian and Religious Carriage in his own Vocation, perſpicuouſly and plainly ſet down in them. And no doubt but it was Gods Wil, to have them in matters concerning one calling not ſo facile unto ſuch as were of another Profeſſion: that every man might hence learn Sobriety, and be occaſioned to ſeek, if not only, yet principally, after the true Senſe and Meaning of thoſe Scriptures, which either neceſſarily concern all, or muſt direct him in that Chriſtian Courſe of life whereunto his God hath called him. But ſhal this Difficulty of ſome Parts (which ariſeth from the Diverſitie of Vocations) be thought any hinderance, why the whole Canon of Scripture ſhould not be a perfect Rule to all in their ſeveral Vocations? Suppoſe ſome univerſal Artiſt, or compleat Cyclopedian, ſhould ſet out an abſolute Syſtem, or Rule for all ſecular ſciences: it would be ridiculous exception to ſay, his Works could be no perfect Rule for young Grammarians, Rhetoricians, Logicians, or Moraliſts, becauſe he had ſome difficult Mathematical Queſtions, or abſtruſe Metaphyſical diſcourſes, which would require a grounded ſchollers ſerious Pains, and long ſearch, to underſtand them throughly: and if he ſhould admoniſh young ſtudents, to begin firſt with thoſe common and eaſie Arts, and not to meddle with the other, until they had made good trial of their Wit and Induſtrie in the former: this would be a good token of a perfect Teacher, and one ſit to rule our Courſe in all thoſe ſtudies which he profeſſeth. And yet the Scriptures (which the Jeſuites would not have acknowledged for the rule of Chriſtian Life) beſides all the infallible rules of Life, and ſalvation (common to all) admoniſh every man to ſeek after the Knowledge of ſuch things as are moſt for Edifying, or moſt beſitting his particular Calling.

10 And even in S. Pauls Epiſtles, (which are the Common Places of our Adverſaries invention in this Argument) after he comes to direct his ſpeeches, 〈1 paragraph〉 . (as in the later end of them uſualy he doth) unto Maſters of Families, ſervants or the like or generally where he ſpeaks of any Chriſtian dutie, (either private or publick) his Rules are as plain and eaſie to all men in this Age, as they were to thoſe Houſholders, or ſervants, or the like, unto whom they were firſt directed. So plain and eaſie they are unto all Ages, and ſo familiar, eſpecially to men of meaner Place, that I much doubt whether the Pope himſelf, and all his Cardinals, were able in this preſent Age to ſpeak ſo plainly unto the Capacitie, or ſo familiarly to the Experience of men of their Qualitie unto whom he wrote. For, ſetting aſide the abſolute Truth and Infallibilitie of his Doctrines; his manner of delivering them is ſo familiar, ſo lowly, ſo heartily humble, ſo natural and ſo wel befitting ſuch mens diſpoſition in their ſober thoughts, as were impoſſible for the Pope to attain unto or imitate, unleſſe he would abjure his triple Crown, and abſtract himſelf from all Court ſtate or 〈1 paragraph〉 . ſolace, unleſſe he would, for ſeven years, addict himſelf unto Familiaritie, with ſuch men in a Paſtoral Charge. It was was an excellent Admonition of one of their Cardinals (if I miſtake not, and would to God our Church would herein be admoniſhed by him) to begin alwayes with the later end of S. Pauls Epiſtles. For once well experienced in them, we ſhould eaſily attain unto the true ſenſe and meaning of the former Parts, which uſually are doctrinal, and therefore more difficult then the later. Yet the true reaſon of thoſe difficulties in the former Parts containing doctrine, is, becauſe he wrote them againſt the diſputers of that Age, eſpecially the Jews. Even in this Age they are only ſeen in matters that concern learned Expoſitors of Scriptures, not neceſſary for private and unlearned perſons to know. And the eſpecial reaſon, why his doctrine in ſome Epiſtles (as in the Epiſtle to the Romans) ſeems obſcure, difficult, and intricate, is, becauſe learned men of later Times have too much followed the Authorities of men in former Ages, who had examined S. Pauls doctrine, according to the rule or Phraſe of thoſe Arts or Faculties, with which they were beſt acquainted, or elſe had meaſured his Controverſie with the Jews, by the Oppoſitions or Contentions of the Age wherein they lived. Were this Partialitie unto ſome famous mens Authoritie (which indeed is made a chief rule in expounding Scriptures, even by many ſuch, as in words, are moſt earneſt to have Scriptures the only rule of Faith) once laid aſide, and the rules of Faith, elſe-where moſt perſpicuouſly and plainly ſet down by S. Paul, unpartially ſcan ned: his Doctrine in that Epiſtle would be ſo perſpicuous and eaſie unto the Learned, as it might by them be made plain enough and unoffenſive to the Unlearned. For the light of Truth, elſewhere delivered by this Lamp of the Gentiles (might it be admitted as a Rule, againſt ſome Expoſitions of that Epiſtle) would direct mens ſteps to avoid thoſe ſtumbling Blocks, which many have fallen upon. But to conclude this Aſſertion; their Difficultie (take them as they are) is no juſt Exception againſt this Part of Scripture: becauſe it remains difficult ſtil, even for this reaſon, that it is held generally for difficult, and is not made a rule, indeed for our directions; but other mens Opinions or Conjectures concerning it are taken for an Authentick Rubrick, by whoſe level only we muſt aim at our Apoſtles Meaning, from which we may not, without imputations of Irregularitie, ſwerve in the deciſion of Points (to ſay no worſe) as now they are made hard and knottie.

11 Thirdly, from the diverſitie of Capacities, or different Meaſure of Scripture more or leſſe difficult, to men of the ſame Profeſſion, from the different Meaſure of their natural Capacities or Gods Gifts beſtowed upon them. Gods Gifts, in men of the ſame Profeſſion, we may ſafely conclude, that the difficulty of the ſame Portion of Scriptures unto ſome, and Facility and Perſpicuity unto others of like Profeſſion, cannot juſtly impeach them of greater Obſcurity then befits the infallible rule as wel of theirs as of all other mens Faith, in their ſeveral Vocations. For as mens Callings are divers, and Gods Gifts to men in their divers Callings in nature and qualitie different, ſo likewiſe is the Meaſure of his like gifts, to men in the ſame calling not one and the ſame. To ſome he gives more Knowledge, to others leſſe: yet all he commands, not to preſume above that which is Written, and every man to limit his deſires of knowing that which is Written, by the diſtinct Meaſure of Gods Gifts in himſelf, not to affect or preſume of ſuch ſkil as they have, unto whom God hath given a greater Talent. And beſides this, that the Scripture is the inexhauſtible ſtore-houſe, • hence all men have their ſeveral Meaſures of Divine Knowledge, as wel he that hath moſt as he that hath leaſt: even in this again it is a perfect rule, that it commands all ſapere, idque ad ſobrietatem, to be wiſe according to that Meaſure of Knowledge which God hath given them, and not to ſeek to know, at leaſt, not to ſay, why ſhould I not know as much as any other of any Profeſſion? For this were Pride and Arrogancie (the fatal enemies of all true Chriſtian Knowledge) if ſo his Gifts be leſſe then others. And for the avoidance of theſe main Obſtacles of Chriſtian Knowledge, or true Interpretation of Scriptures, the Scripture hath commanded every man to think better of others, than of himſelf, and not to be wiſe in his own conceit.

12 〈1 paragraph〉 . From the former General will follow this Particular: Albeit ſome Parts of Scripture be very obſcure unto ſome; the ſame perſpicuous unto other Miniſters, or Preachers of the Word: yet may the whole Canon be the infallible Rule of Faith unto both, according to the diverſe Meaſure of their Gifts, rightly and unpartially taken. If the one either fail in the Expoſition of ſundrie Places, which the other rightly expounds, or cannot apprehend ſo much in them, as the other doth: he is in Sobriety of Spirit bound to acknowledge his own Infirmitie, and content himſelf with that knowledge, which is contained within the Meaſure of Gods Gifts beſtowed upon himſelf: and this again he is to take by the ſame Rule. So that the Scriptures are a perfect Rule to both, to all; for Direction in the ſearch of Divine Knowledge, for limitation of mens deſires whiles they ſeek it, or Conceit of what they have gotten. That they do not ſo thorowly inſtruct or furniſh ſome, as others, (though all men of God) for exact performance of their Miniſterial function; can be no argument of their Inſufficiencie, to make all ſuch in their Place and Order competently Wiſe unto Salvation, more than it would be to prove E • clides Elements (or other more abſolute Mathematical Work) an inſufficient and imperfect Rule for inſtructing Surveyours or other Practical Mathematicians, (whoſe ſkill lies onely in meaſuring Triangles, Circles, or other plain or ſolid Bodies) becauſe containing many Queſtions of higher Nature, and greater Difficultie, (as of the Circles, Quadrature, of Lines or Numbers Surd, or Aſymmetral) well befitting the exerciſe of ſpeculatorie, learned Mathematical Wits.

CAP. XIII.

The true ſtate of the Queſtion about the Scriptures Obſcurity, or Perſpicuity: unto what Men, and for what Cauſes they are Obſcure.

1 THe Queſtion then muſt be; Whether the Scriptures be an abſolute Rule of Chriſtian Faith and Manners to every Man in his Vocation and Order, according to the Meaſure of Gods Gifts beſtowed upon him? We affirm, It is ſuch to all. None are ſo cunning, none ſo excellent, or expert in Divine Myſteries, but muſt take it for a Rule, beyond whoſe Bounds they may not paſſe, from which they daily may learn more, none ſo ſillie, but may thence learn enough for their Salvation, ſo they will be Ruled by it. And yet even of thoſe Points which are perſpicuouſly ſet down to the diverſe Capacities of Men in the ſame or ſeveral Profeſſions, the Queſtion is not; Whether any can fully comprehend their intire Meaning? Certain it is, In this life they cannot. But neither will our Adverſaries, (I hope) avouch, that the infallible Authoritie of their Church can make us ſo comprehend the full meaning of Myſteries contained, either in Scriptures, or her pretended unwritten Traditions. Of Scriptures the beſt learned Chriſtian may ſay wth the Heathen Socrates: Hoc unum ſcio, me nihil ſcire, I know this one thing, that I know nothing; Nothing as I ſhould, or as fully as I then ſhall, when I ſhall know as I am known: for in this life, we know but in part, and 〈1 paragraph〉 . we prop •… in part.

2 Laſtly, even in reſpect of Places (though containing Points of Salvation) onely thus imperfectly known (though as perſpicuous and clear as can be required the Rule of Faith ſhould be) the Queſtion is not, whether they be very Obſcure, and Difficult unto ſome, or unto the Major part of Mankind: if we conſider them as they are, or may be, not as they ſhould or might be, that is, if we conſider them as diſobedient to the Truth known, or careleſſe to amend their lives by this light of Scripture. For unto all ſuch as hate it, this very light it ſelf proves an occaſion of falling. Nor could any thing be more plainly or perſpicuouſly ſet down in any other Rule of Faith imaginable, than this very Point we now handle, is in Scriptures, to wit, that ſuch Parts of them, as contain matters neceſſary to Salvation, are moſt eaſie to ſome, moſt hard to others. And albeit they might, through the Iniquity of Mankind, prove difficult to all, or impoſſible to be underſtood of moſt now living (living as for the moſt part we do) yet were this Difficultie or Impoſſibilitie of underſtanding them aright (upon theſe Suppoſitions) no hindrance at all, why they ſhould not be a complete Rule of Faith, to all no juſt reaſon for admitting any infallible Authority beſides theirs.

3 For of ſuch as admit any Authority equivalent to theirs, it muſt be This is a Point to be obſ •… ved, becauſe the Weakneſſe and 〈…〉 of all our Ad 〈◊〉 Ar 〈◊〉 ▪ will 〈◊〉 a 〈◊〉 ▪ if 〈◊〉 be 〈◊〉〈◊〉 , 〈◊〉 •• all 〈◊〉 by the particulars in this and the next Section. further demanded; whether the Infallibilitie of it, can take away that Blindneſſe of heart, which by Gods juſt Judgement, lights upon all ſuch as detain the knowledge of God or his ſacred Word in Unrighteouſneſſe? If, for their ſins, God puniſh them with this ſpiritual darkneſſe, in diſcerning his Will revealed in his written Word: no other infallible Authority (as we ſuppoſe) can take away thoſe ſcales from their eyes, which hinder their ſight in the means of their Salvation. If men have been called to this Light, and prefer Darkneſſe before it: either they muſt receive ſight and direction from it again, or continue ſtill in ignorance and the ſhadow of death; but doth God look up all or moſt mens eyes in ſuch darkneſſe? No, for this blindneſſe (by our Doctrine) befals onely ſuch, as have deſerved it by the forementioned ſins, which once removed by Repentance, the Rule of Life ſhall inlighten them; unrepented of; no other Rule or Authoritie ſhall teach them the way to Life.

4 Since we thus grant, that the Scriptures may be Obſcure to moſt men by their own default, but perſpicuous to others free from like fault or Demerit: it remains, we further enquire whether the ſame Scriptures do not moſt plainly ſet down: Firſt, the Cauſes why they are ſo Obſcure to ſome, and Perſpicuous to others: Secondly, the Remedy or means how their Obſcurity or difficulty may be prevented. If they plainly teach theſe two Points, this is a ſure Argument that they are, if not, that they cannot be, ſo excellent a Rule of Faith as we acknowledge them. For this very Point, [That the Scriptures, in reſpect of diverſe Perſons, are Obſcure and Perſpicuous, though Obſcure to none but through their own Default] is a Principle of Chriſtian Faith, and therefore muſt be plainlie ſet down in the abſolute complete Rule of Faith. And (to omit others in their due place to be inſerted) what can be more perſpicuonſly taught, either by Scriptures or other Writings than this Truth, God Prov. 3. 34. James. 4. 6. 1 Pet. 〈◊〉 . 5. giveth grace to the Humble, and reſiſteth the proud? or this, 〈◊〉 29. 14. 1 Cor. 1 19. & 1 Cor. 3. 19. He will confound the Wiſdom of the Wiſe, or ſuch as Glory in their Wiſdom? Theſe and like Rules of Gods Juſtice in puniſhing the proud and diſobedient, hold as true in the ſearch of Scripture, as in any other matter, yea eſpecially herein. Thus were the Scribes and Phariſees (men of extraordinary ſkill in Scriptures) blinded in the moſt neceſſary Points of their Salvation, though moſt plainly ſet down in Scriptures. For what could be more plainly ſet down then many Teſtimonies of their Meſsias? Many places of far greater Difficultie they could with Dexteritie unfold: how chanced it then they are ſo Blinded in the other? They were ſcattered in the proud Imagination of their hearts, and glorious conceits of their Prerogatives in being Moſis Succeſſours: and in their ſtead, ſimple and illiterate, but humble and meek ſpirited Men, raiſed up, to be infallible Teachers of the Gentiles, to unfold thoſe Myſteries of Mans Redemption, (which the Scribes and Phariſees could not ſee) with evidence of Truth to enlighten the ſillie and ignorant, and convince the Conſciences of their learned proud Oppugners. By their Miniſterie, Prophetical and Moſaical Myſteries became a Light unto the Gentile, whoſe life had been in the ſhadow of death: whileſt a Veil was laid before the hearts of the moſt learned Jewes, ſo that even whilſt the Sun of Righteouſneſſe, which enlightens every man that comes into the World, did ariſe in their coaſt, and aſcend unto their Zenith, they groap their way, as men that walk in dangerous Paths by dark-night.

5 Was the Scripture therefore no Rule of Faith unto theſe Jews to whom it was ſo Diſhcult and Obſcure? Or is it not moſt evident, that this Blindneſſe did therefore come upon Iſrael, becauſe they hated this Light being carried away with Lowd cries of Templum Domini, Templum Domini, as the Papiſts now are with The Church, The Church: And for words of ſuppoſed Diſgrace offered to It (onely upon a Surmiſe that Chriſt had ſaid, he would deſtroy and build It up again) brought to ſeek the deſtruction of the Glory of It, even of the Lord of Glory. Thou that wouldeſt make others beleave the Pope is ſuch, doſt thou beleeve the Scriptures to be Infallible? How is it then, whileſt thou readeſt Gods Judgements upon thy Brother Jew, thou doeſt not tremble and quake, leſt the Lord ſmite thee alſo (thou painted wall) with like Blindneſſe? ſeeing thou haſt juſtified thy brother Phariſees ſtubborn Pride, wilfull Arrogancie, and witting Blaſphemie in oppugning Scriptures. And as for all ſuch, whoſe hearts can be touched with the terrour of Gods Judgements upon others, in fear and reverence I requeſt them to conſider well; whether one of the greateſt Roman Doctours, 〈1 paragraph〉 were not taken with more than Jewiſh madneſſe in miſtaking Scripture in it ſelf moſt plain and eaſie, who to prove the Scriptures Obſcurity to be ſuch as in this reſpect it could not be the Rule of Faith, alledgeth for his proof that place of the Prophet. And the viſion of them all is become unto you, as the word of a Book that is ſealed up, which they deliver to one that can read, ſaying, Read this, I pray thee, then ſhall he ſay, I cannot for it is ſealed.

6 The Prophet relates it as a wonder, that they ſhould not be able to diſcern the Truth. What Truth? an obſcure or hidden Truth, Impoſſible to be underſtood? This had been a wonderfull Wonder indeed, that men ſhould not be able to underſtand that, which was Impoſſible to be underſtood. Wherein then was the true Wonder ſeen? In this, that they, whoſe eyes had formerly been illuminated, by the evidence and clearneſſe of the Divine Truth, revealed by Gods Meſſenger, ſhould not be able to diſcern the ſame, ſtill alike clear and perſpicuous; but now to be ſhut up from their eyes, as appeareth by the ſimilitude of the ſealed Book, whoſe Character was legible enough, but yet not able to be read whilſt ſealed? A man might as well prove the Sun to be dark, becauſe Polyphemus, after 〈◊〉 had put out his eye, could not ſee it; as the Scriptures by this place to be Obſcure. The Prophets words entire are theſe. 〈1 paragraph〉 . Stay your ſelves and Wonder, they are blind, and make you blind; they are drunken, but not with wine, they ſtagger, but not with drink. For the Lord hath covered you with a ſpirit of ſlumber, and hath ſhut up your eyes: The Prophets and your chief Seers hath he covered. And the viſion of them all is become unto you, &c. And more plainly. Eſay 29. 9, 10, &c. ver. 13. Therefore the Lord ſaid, becauſe this people come near me with their mouth, and honour me with their lips, but have removed their heart from me: and their fear towards me was taught by the precepts of men (doth he not mean the Blind Obedience of Modern Papiſts, as well as ancient Jews?) Therefore behold, I will do a marvellous work in this People, even a marvellous work and a wonder. For the Wiſdom of the wiſe men ſhall periſh, and the underſtanding of the prudent man ſhall be hid. The Lord himſelf foretels it as a wonder, that this People ſhould be ſo ignorant in the Word of God: and yet will the Jeſuite make us beleeve, the Word of God is ſo Obſcure that it cannot be unto us the Rule of Faith, when as without the knowledge and light of it, (not which it hath in it ſelf, but which it communicates to us,) there is no Viſion, no Knowledge in the Viſible Church, but ſuch wonderfull Darkneſſe as the Prophet here deſcribes.

7 Let the Reader here give ſentence with me, whether it were not wonderfull Jewiſh Blindneſſe, or wilfull Blaſphemie in Velamen quod ipſe Paulus (2. Cor. 3. 15.) aſſi • mat uſque in hodiernum diem, cum legitur Moſes, eſſe poſitum ſupra cor Judaeorum: profecto textum (ut ita dicam) bona ex parte eſt ex difficultate Scripturarum illarum. Valent. tom. 3. in Aquin. diſp. 1. quaeſt. 1. punct. 7. parag. 4. He addeth immediately. Hoc enim (ut antea monuimus) eſt, ſcripturam eſſedifficilem, ejuſmodi eam eſſe, & tam multa, ut illa intelligatur, requ • ri, ut proclive fuerit Judaeis, & 〈◊〉 aliis omnibus, non percipere veram ejus ſententiam: quod quia dare nobis coguntur, velint, nolint, ſ • cta • ij, rectè ac 〈◊〉 inde concludimus, communem illam regulam & magiſtram fidei, quam neceſſe eſt, eſſe propoſitam fidelibus 〈◊〉 , non eſſe ſcripturam; cum non ſit cognitu facilis ipſis hominibus. Huc & illud Iſaiae. 29. pertinet Valentian, ſo confidently to avouch, that the Veil which Saint Paul ſaith is laid before the Jews hearts, was woven (a great part) out of the Difficulty of Scriptures, ſuch Scriptures, as the Sectaries (ſo he terms us) contend about: and for proof of this Blaſphemous Aſſertion to bring the forecited place. Ere their allegations of this or like places, brought to prove the Scriptures Difficultie or Obſcurity can be pertinent, they muſt (according to the ſtate of the Queſtion already propoſed) firſt prove this Obſcurity or Difficultie to be perpetuall and ordinarie, not inflicted as a puniſhment upon Hypocrites, or ſuch as love Darkneſſe more than Light. And this they never ſhall be able; this one place alledged by Valentian moſt evidently proves the contrarie. For this was an extraordinarie and miraculous Judgement vpon theſe Jews, for their Hypocriſie, as appears, Verſes the thirteen and fourteen. And unto ſuch as they were, weacknowledge the Scriptures, by the juſt Judgement of God, to be moſt Difficult ſtill; but denie ſuch Difficulties to be any Bar, why they ſhould not be the complete Rule of Faith. If the Jeſuites will avouch the contrarie: Let them tell us whether any other Rule could in this caſe ſupply their defect, be it unwritten Tradition, or viva vox infallibilis authoritatis, the infallible teaching or preaching of the viſible Church or Pope. This (I preſume) they will be aſhamed to affirm. So our Saviour expoundeth it, Matth. 15. verſe 8, 9. O Hypocrites Eſaias propheſied well of you ſaying, This People, &c. uſing the words before cited out of the 13. verſe of Eſay; cap. 29. Out of both places it appears that their Hypocriſie and diſobedience is the Truth known, cauſed this Blindneſſe: and what the Prophet threatned ver. 14. our Saviour ratifieth, Mat. 15. ver. 12, 13, 14. For when his Diſciples ſaid unto him, Perceiveſt thou not that the Phariſ • es are offended in hearing this ſaying? He anſwered, Every plant which my heavenly Father hath not planted, ſhall be rooted up; let them alone, they be blind leaders of the blind, and if the blind lead the blind, both ſhall fall into the ditch. So the Prophet had ſaid in the 14. ver. The wiſdom of their wiſe men (to wit the Phariſees) ſhall periſh, and the underſtanding of the prudent ſhall be hid, and in the 9. verſe, They are blind and make you blind. For this cauſe our Saviour in the fore-mentioned place calleth not them as be did the multitude, to hear and underſtand, verſe 10. Nor expounds the Parable unto them, as he did to his Diſciples verſe 15. For this Prophecie was fulfilled of the Phariſees which lived in our Saviours time, and heard him preach the Doctrine of Salvation, as plainly as the Pope can do: yet neither could his Doctrine, nor Miracles win them to his Father. Why could they not? Becauſe they had, as the Papiſts now have (though not ſo openly) diſclaimed the Scriptures for the Rule of their Faith, and did follow the Precepts or Traditions of Men; and God (as we ſaid before hath ſo de reed that ſuch as neglect the Truth known, or love Darkneſſe more than Light, ſhould be given over to this reprobate ſenſe; that the more evident the Truth is, the more hatefull it ſhould be to them: as the hate of theſe Scribe, and Phariſees to our Saviour was greater then their fore-elders had been to the Prophets, becauſe the light of his Doctrine was greater, his Reprehenſions more ſharp, and their deeds and Hypocriſie worſe than their Fathers. No marvail then, if it be ſo hard a matter to recover a learned Papiſt, or make a Jeſuite recant his errour in this Point, ſeeing they are farther gone in this Jewiſh diſeaſe of contemning Gods Word, following Traditions, and Precepts of Men, for the Rule of their Faith, than theſe Jews themſelves were; not likely therefore they would have yeelded to our Saviour himſelf, if they had lived in his time. Nor ſhould the ingenious Reader think we Hyperbolize or over-laſh, when we charge them with deeper Blaſphemie in this Point, than theſe Jews were guiltie of: as if this were ſtrange, ſeeing they are ſuch great Scholers, and profeſſe that they love Chriſt as well as we: for ſo would theſe Jews boaſt of their Antiquitie and ſkill in Scriptures, and thought that they loved God, and his Servant Moſes, as well as Chriſt and his Apoſtles did. But it was Gods purpoſe to confound the Wiſdom of the worldly-wiſe: of the Scribes and Phariſees then, and of the learned Prieſts and Jeſuites now.

CAP. XIV.

How men muſt be Qualified, ere they can underſtand Scriptures aright: that the Pope is not ſo Qualified.

1 OUt of the forementioned places it is Evident, that Gods Word (otherwiſe plain and perſpicuous) was hidden from this Peoples eyes for their Hypocriſie; and the ſame Blindneſſe continues ſtill in their Poſteritie for continuing in like ſin. But can it be proved as evidently, by any other place of Scripture, that unto ſuch as do the Will of God, and Practiſe according to his Precepts, the ſame Word ſhall be plain and eaſie, ſo far as is neceſſarie for their Salvation? Yes, Infinite places may be brought to this Purpoſe. And leſt any man ſhould except againſt the Extent of ſuch bountifull promiſes, as if they included ſome condition of Learning, great dexteritie of Wit, or the like, whereof many men are not capable: Our Saviour Chriſt addes the univerſall Note; J • hn 7. 17. If any man will do his Will, he ſhall know of the Doctrine, whether it be of God, or whether I ſpeak of my ſelf. If Any Man will do his Will: Not if any man will learn the learned Tongues, or ſtudie the Scribes and Phariſees Comments, which this people ſuppoſed to have been the onely, (as they were good) Means, for underſtanding Scriptures aright, whileſt ſubordinate to this principall Condition here mentioned by our Saviour. The occaſion of the Multitudes admiring his Doctrine, was that He, who had never been Scholar to their Rabbins, ſhould be ſo expert in Scriptures [as it is Verſe the fifteenth.] Our Saviours replie to this their Doubt conceived by way of admiration. [in the ſixteenth Verſe] is, that he had his Learning from God, and not from Man: My Doctrine is not mine, but his that ſent me. And as he was taught by his Father, to deliver and teach the heavenly Doctrine, ſo might the ſimpleſt, and moſt unlearned amongſt them, be likewiſe taught of God to diſcern whether his Doctrine were of God, or whether he ſpake of himſelf; If they would do the Will of God, and ſeek his Glory, not their own, as Chriſt did not ſeek his own Glory, but his that ſent him. Yet might theſe Jews have brought the ſame Exceptions againſt our Saviours Rule for diſcerning Doctrines, which the Papiſts now bring againſt the Scriptures, why they ſhould not be the infallible Rule of Faith; as ſhall appear hereafter. In the mean time whom ſhall we beleeve, the Modern Jeſuite, who will ſwear one thing ſitting, and the contrary ſtanding; or Chriſt Jeſus, whoſe Word (as he himſelf) remains, yeſterday, to day, the ſame for ever? Our Saviour fully confirmeth this Truth unto us, which the Pſalmiſt had before in effect delivered, Pſal. 25. ver. 14. The ſecret of the Lord is revealed unto them that fear him: and his Covenant to give them underſtanding, and verſ. 9. Them that be Meek will he guide in judgement, and teach the Humble his way, vide etiā verſ. 10. & 12. This evidently confuteth their folly, who think or rather ſay; our Saviour ſpake in this place of his own peculiar Doctrine and Authority. Albeit Canus (amongst others) might be excuſed (by ſuch as would ſalve his credit) by the common Anſwer, non locutus eſt ex ſua ſententia, as appeareth by the manner of his replie Lib. 2. de Loc. Theol. cap. 8. Even at this day, (as well as at that time, when he ſpake this Oracle) if any man will do the Will of God, (which ſent him:) he, amidſt the Varietie of mens Opinions concerning matters of Faith, ſhall know of the Doctrine, whether it be of God, or whether Men ſpeak of themſelves, without recourſe unto the infallible Authority of ſuch as ſit in Peters Chair: who are to Peter, but as unto Moſes the Scribes and Phariſees were, unto whom Gods Church in Jewrie, about our Saviours time, was not much beholden for Doctrines of Faith, or Deciſions of Doubts, concerning the Truth of Scriptures, or principal Myſteries taught by Moſes.

2 Will you hear what Bellarmine (the only Champion that ever Rome had, for eluding evident Authorities of Scripture) could anſwer unto this place? Non hoc dicit Dominus ut oſtendat omnes viros bonos per ſe intelligere poſſe omnia loca Scripturarum: ſed ut doceat viros probos carere quibuſdam impedimentis, propter quae alij quidem nec per ſe, nec per alios, fidei veritatem intelligere poſſunt, ut Johan. 5. 44. Luke 16. 14. Bellarm. Tom. 1. Lib. 3. cap. 10. Canus in his firſt Anſwer to this place ſeems willing to aſſent unto the Truth. Concedi • us inquit, liberaliter doctrinam cuſque in ſua vita & ſtatu neceſſariam, illi fore perſpectam & cognitam, qui fecerit voluntatem Dei. Sicut enim guſtus bene affectus differentias ſaporum facilè diſcernit, ſic animi optima affectio facit, ut homo doctrinam Dei ad ſalutem neceſſariam diſcernat ab errore contrario qui ex Deo non eſt. Quae vero Eccleſiae ſunt communia, nec ad judicium, nec ad fidem ſpectant ſingulorum, ea non à quovis diſcerni & judicari poſſunt, quantumcunque is Dei faciat voluntatem. In his ſecond Anſwer he bewrayes a willingneſſe to diſſent from us, or perhaps a fear, not to ſay ſomewhat against us: and therefore, to ſuch as will not be ſatisfied with the former, he gives a ſecond Anſwer in effect, the ſame with Bellarmines. We • ay admit both their Concluſions, without harm to our Cauſe. From that which Canus granteth of private men, (both in his Anſwer to the ſecond and third Argument) we may conclude againſt him thus. As God giveth them the Spirit of diſcerning true from falſe Doctrine, in Points neceſſary to Salvation, without all reſpects of perſons: ſo likewiſe will be, by his Providence, direct the learned or ſpirituall Overſeers in every Nation (without reſpecting Perſon, Place, or other P •… gative) for diſcerning Apocryphal from Canonical Books. Nor is there any more Reaſon to appropriate their Diſcretion to the Pope, or Clergie of Rome, more then to appropriate the gift of diſcerning Truth from Falſhood in Points re •… to Salvation, to their Servants. V. Can. Lib. 2. de Loc. Theol. Cap. 8. Reſponſione ad ſecundum & ter •… . Our Lord and Saviour did not intena in this ſpeech to ſhew us that all honeſt minded men might underſtand every place of Scripture by themſelves: but to teach us that good men are free from diverſe ſuch Impediments, as diſ-enable others for underſtanding the true Doctrine of Faith, either by themſelves, or by others help. For ſome became uncapable of true Faith by pride and deſire of worldly honour, others by covetouſneſſe. All theſe things heard the Phariſees alſo which were covetous, and they mocked him.

3 That all honeſt-minded men ſhould be able to underſtand all Places of Scriptures, we never affirmed; that without the Miniſterie or help of others they ſhould (ordinarily) underſtand any aright, we never taught. This notwithſtanding we conſtantly avouch. Without this Condition of doing Gods Will, not men, otherwiſe furniſhed with the beſt Gifts of Art and Nature, can ever be competently qualified for ſpiritual Inſtructors: By performing it, the ſimple and illiterate ſhall be made capable of good Inſtructions, and enabled to diſcern true Doctrine from falſe. By our Saviours Rule in the very next words (more infallible than any other pretended Infallibilitie can be) we may diſcern the Pope, of all others to be no true, much leſſe any infallible Teacher, unleſſe of Lies and Antichriſtian deceit. For he that ſeeketh his own glory (as what Pope is there doth not ſo? many ſeek the Popedome by their predeceſſors bloud) he ſpeaks of himſelf; not the Word of him, whoſe Viear he boaſts himſelf to be.

4 To place the Apoſtle S. Pauls Authority next in ſile unto our Saviours. R • m. 12. 2. V •• n which place He whom Bellarmin •… excellent Inter •• te •• of later •… ſaith thus. Per 〈◊〉 •• vationem •… per • idem in Chriſtum accepiſtis, •… ut ſic • eddamini ap •… quid à vobis 〈◊〉 per to •… at Deus. Quid gratum ſit benepla •… Deo. Simile quiddam d • cet •… Prebant • s quid ſit 〈◊〉 placitum Deo. •… cupiditates ca • nis no ••• ae, •… n • i, ut in actionibus noſtris in •… voluntas Dei: ſed quod noſtro •… a • rider, interp •… in id eſſe vo •… Dei. S •… in 〈◊〉 •… . Vide annotat. •… Be • a ad paragraph. 5. Faſhion not your ſelves (ſaith he unto his beloved Romans) like unto this preſent world: but be ye changed by the nenewing of your mind, that ye may prove what is the good Will of God, and acceptable and perfect. Being faſhioned like unto the preſent World, they were altogether diſproportionable unto the Kingdom of heaven, uncapable of heavenly Myſteries; but being renewed in their minds; they might prove, taſte, and rel •… aright the Meaning of Gods Word revealed. Of ſuch as diſanul the Scriptures for being the Rule of Faith, and transfer this Canonical Dignity upon the Pope, I would gladly be reſolved, whether this his Holineſſe Infallibility, can take away the Veil, which is laid before the Jews hearts, or this Deſire which raigns in moſt men, of faſhioning themſelves unto this preſent World; whether he can in all ſuch, as profeſſe Chriſtianity, root out thoſe Luſts and Concupiſcences, thoſe (corneae fibrae) ſtiff and ſtubborn heart-ſtrings, as are the very the eeds whereof this Veile is made, which makes the Scriptures ſo Difficult, and ſo eclipſeth their Light in reſpect of men. If he cannot, well may he make them underſtand or believe his own Decrees; but never rightly apprehend, or ſtedfaſtly embrace the Spiritual Myſteries of their Salvation: That Rule of S. Pauls is ſtill moſt infallible. The Natural or Carnal Man is altogether uncapable of the things of Gods Spirit; of thoſe things, which are in themſelves moſt evident: Neither can be know them. If you wil not believe his Authority as infallible, he gives you a Reaſon for the truth of the Concluſion, for they are ſpiritually diſcerned. Is it then the Popes Infallibility, or the framing of our lives according to Gods holy Word, that muſt purge the Errours of our young and wanton dayes, and make us ceaſe to be homines 〈 in non-Latin alphabet 〉 Natural or Carnal men, and become Spiritual? If the Popes infallibility cannot perform this, to what uſe doth it ſerve? The Scriptures wil be difficult ſtil, and their ſenſe inſipid to ſuch as have not their hearts thus cleanſed. If without his Infallibility, (by the Induſtry of faithful Paſtours, attentive Hearing, and ſerious Meditation of his ſacred Word) our lives may be amended, and we of Carnal men become Spiritual: we ſhal diſcern the things of God, what is his Wil and mercy towards us in Chriſt: we ſhal know of every Doctrine neceſſary unto our Salvation, whether it be of God or no: much better then the Pope and his Cardinals can do, if they be Carnals. For our Apoſtle adds, 〈1 paragraph〉 The Spiritual man judgeth or diſcerneth all things, and is judged of none. The ſenſe of which words ſome of your School-men much miſtake, when they hence gather, that the Pope may judge Princes: but the Spirituality (ſo in common talke we cal the Clergie) may not be judged by any Temporal or Lay Power. Our Apoſtle means, (nor wil a learned Interpreter though a Papiſt deny it) that in matters of Faith, and in the Truth of Divine Myſteries, the truly ſpiritual, (that is, ſuch as are renewed in the inner man, not ſuch as bear the Name or Title of Spiritual men in their corrupt language) ſee and underſtand thoſe things, which the Wiſdom of God hath hidden from the wiſeſt, and moſt glorious Teachers of the World, from all Carnal men, of what Gifts ſoever they may be in other matters; as appears by our Apoſtles Diſcourſe in that place. Which Doctrine of our Apoſtle how truly it is verified in the wiſe men of Rome, the Jeſuites I mean, (to give them what by our Proverb we are bound to give their Maſter, their due) men of famous induſtry and excellent reach, in all ſubtile and profound Arts: but how ignorant and beſotted in matters of Faith, and Myſteries of mans Salvation, their Doctrine in this preſent Controverſie, being compared with this Axiom of our Apoſtle, may abundantly witneſſe, to the Aſtoniſhment of all ſober-minded Chriſtian Readers.

5 They cannot deny, That matters of Faith and Chriſtian Life, the Myſteries of mans Salvation, are matters belonging to the Spirit of God; and that a lewd, naughty, ambitious, luxurious man, an Heretick, is homo 〈 in non-Latin alphabet 〉 a Carnal Man, they will not offer to call in queſtion. Again, that many of their Popes be ſuch, as I have ſaid (naughty, wicked, luxurious men) they openly confeſſe. Some of them grant that Denique quòd Honorius & nonnulli alii Pontifices in errorem lapſi fuiſſe dicuntur (quanquam de nullo prorſus ſatis compertum eſt, pertinaciter erraviſſe) id quidem utcun que res habeat, non niſi ad privatum attiner perſonarum vitium: at que adeo nihil nobis obſtare poteſt, ut qui non tam ipſas perſonas, quàm authoritatem illam Apoſtolicae ſedis in definiendo defendimus, ſi •… ſupra, Auguſtini etiam exemplo, reſpondebamus. Valent. Tan. 3. Diſp. 1. Quaeſt. 1. Punct. 7. Paragr. 41. Caſu. 11. Honorius was an Heretick. Valentianus loco citato. Ad fidelitatem Dei erga Eccleſiam ſpeciat, ut impediret in eo caſu, quo minus per Pontificem illum controverſia falſò definiretur. Id quod facere Deus poſſit aut Pontificem de medio tollendo, ne ipſe, ſed ſucceſſor potius rem decerneret; aut interna mentis illuſtratione, vel alio aliquo modo Pontificem ab errore revocando. Ne que vero 〈◊〉 providentia Dei in ſimilibus caſibus miraculoſa eſſet conſenda, •• d eſſet potius quidam effectus ejus legis ordinatiae, qua Deus per promiſſiones de veritate factas, ſeſe obſtriuxit Eccleſiae. Ac •… hujus rei exemplum illud proferri poteſt, quòd cùm Joannes xxij. exiſtimare • , ſanctorum animas ante diem • udicii divinam eſſentiam non videre, idque eo tempore, quo in Eccleſia (ſicut Canus etiam lib. 6. de locis Theologicis. cap. ult. ad 1. argument. notavit.) nondum erat ſatis explicata haec controverſia, & ad rem definiendam ſeſe compararet, prinſquam id faceret, è vita exceſſit, & Benedictus ſucceſſor contrariam ſententiam definivit. Homines Animales cum additamento. Valentian will not diſpute this particular de facto, whether he were one or no, but that the Pope or Popes may hold Heretical Opinions he granteth: albeit thus tainted with Hereſie they cannot propoſe their Hereſies ex Cathedra, to be Believed by others; (believe Valentian herein who liſt:) for God by his Providence would prevent this Miſchief. But howſoever; the Pope and his Cardinals may (by their own Confeſſion) be Carnal Men with a witneſſe. Now S. Paul ſaith plainly, Homo animalis non poteſt cognoſcere ea quoe ſunt Spiritus Dei. Quis autem carnalis & animalis homo non per phantaſmata ſui cordis evagetur, & conſtituat ſibi Deum, qualis ei pro ſuo carnali ſenſu placuerit, at que ita credit tantum longè aliter quam Deus eſt, quantum à veritate vanitas diſtert. Veriſtimam quippe ſententiam dixit Apoſtolus, plenus lumine veritatis. Animalu, inqu • t, hom • , non percipit quae ſunt ſpiritus Dei. Et tamen de iis faec dicebat, quos jam • uiſſe baptiza • os ipſe manifeſtat. Beda in hunc locum ex Augustino. l. 3. de Baptiſmo. This Oppoſition betwixt the Spirit and the Fleſh, is (as we ſay in Schools) Formal, or directly contrary: ſo as this Rule and that other late mentioned (Rom. 12.) hold as true in the Pope as in any. If he faſhion himſelf as much to this, he is as diſproportioned to the world to come, as any other: If he be as Carnal as other men, he is altogether as incompetent a Judge of things belonging to the Spirit of God, as others are, whoſoever. Beda in the ſame place addeth: Ad animales pertinet vetus Teſtamentum, ad ad ſpirituales novum—. Veteris a • tem Sacramenta ce • averunt, ſed concupiſcentiae tales non ce •• averunt. In illis enim ſunt, quos Apoſtolus jam per Sacramentum novi •… , adhuc tamen dicit animales, non poſſe percipere qu • ſunt Spiritus Dei. No Carnal or Natural man can conceive the things of the Spirit of God, 1 Cor. 2. 14. (for this indefinite Propoſition in materia neceſſaria may have this Univerſal Note, Homo animalis non poteſt cognoſcere, no Carnal Man can perceive.) The Jeſuites affirm the Contradictory unto S. Pauls Doctrine, as an undoubted Article of Faith. The Pope (ſay they) albeit homo animalis though a moſt wicked man, though otherwiſe an Heretick, the worſt of Carnal Men) cannot but diſcern the things that belong unto the Spirit, all the Myſteries of Mans Redemption, all points whatſoever neceſſary to Mans Salvation. For he cannot erre in deciding ſuch Matters if he ſpeak ex Cathedra. More unhappy man Honorius, more Fools have the whole generation been, that ever would ſhut their mouthes, or ceaſe to ſpeak ex Cathedra even to the laſt gaſp.

6 That ſund • y lewd and wicked men may learnedly diſcourſe of ſpiritual matters, and deduce neceſſary Conſequents out of Truths ſuppoſed or commonly received for Divine, in ſuch Points No •… al •… , or Deſire habi • uate, but harbour •… , • f the Soul be well ſearched, or •… directly croſſed; as • hall •… hereafter appear; ſo that men of •… , •• ly conceive well, either of ſuch Spi •… • ot directly oppoſite to their peculiar •… elſe of ſuch General •… es, as may be proſecuted •… to their Affections. as contradict not their Affections or tempt them not to become partial Judges of evil thoughts: that we are to reverence and obey Gods Word, manifeſted to our Conſciences, though by their Miniſtery, we deny not. But that ſuch wicked Monſters of Mankind, as many of their Popes have been, & may be ſhould ſo conceive and diſcern all the Principles and Grounds of Faith, be ſo familiarly intimate with the Holy Spirit, that their Decrees, (in matters which concern their own Pomp and Glory, in matters whoſe loſs would breed their Temporal Ruine) ſhould be held for the inf • llible Oracles of God, the only Rule of Faith▪ for all other Chriſtians to rely upon continually: thus to deny the infallible preſence, or illumination of Gods Spirit, to all faithful and godly men throughout the world, and to appropriate it to a ſucceſſion of ſuch ſons of Belial as their own Writers picture out unto us in their Legends of Popes lives, is a Blaſpemy againſt the Godhead, (I pray God it prove not ſo The matter of •… against the Holy Ghoſt, was their •… , in wh • m he reſted, with an unclean •… Ma • k cha▪ 3. verſ. 22. & • 0. The •… (if I may ſo ſpeak) of that Sin in them was •… of that conceit, againſt the Evidence of •… ; Chriſts Life and Actions bearing •… of his Sanctification by the Bleſſed Spirit. The •… in the Jew, and modern Jeſuite, is all •… ſelf ſame impiety, only inverted, to ſay 〈◊〉 think the De • il is Author of Goodneſſe, or the Holy G •… • f 〈◊〉 , t • make the Devil a Familiar of the S • n •… , and the Son of Satan an Aſſociate of the Holy Spirit. Whether the Popes Works do not oft-times as truly •… his Impurity, as Chriſt did his Sanctity, The Ad •… will ſcarce queſtion. I will not conclude, but God 〈◊〉 the •… ſuites Pa • aſitical E • comio • s of their Popes Sa • red Authority, • e not wilful, as were the Jews De •… of our Saviour. againſt the Holy Ghoſt) of ſuch huge and ugly ſhape, that I much marvail, how it could poſſibly creep into any Jeſuites pen, being ſcarce able (I think) to get out of the wide, vaſt, gaping mouth of Hel it ſelf, in whoſe intrails it was conceived. Was it more in heat of Paſſion (perhaps) to ſay, that the Devil was a Familiar of the Son of God, then to teach it as an Article of Faith, that the Holy and Eternal Spirit is a perpetual Aſſociate, an infallible Aſſiſtant, or familiar Companion of Satans Firſt-born, of Conjurers▪ Inchanters or incarnate Devils? was it ſo horrible and infamous a Crime in Simon Magu • , to offer to buy the Gifts of the Holy Ghoſt? & is it leſſe ſin in ſuch as he was, Conjurers, Sorcerers, to ſeek after as great, or greater ſpiritual Prerogatives, (as great as S. Peter had) by the ſame Means that he did? Is it no ſin for the Jeſuites, to beg this as a Poſtulatum, or main Axiom of Faith, that whatſoever the Pope (ſuch a Pope as hath gotten his triple Crown, and ſpiritual Power by Simony) ſhal decree ex Cathedra, ſhould be eſteemed and reverenced as the Dictates of the Holy Ghoſt? Did that old Magus want wit to inſert this Condition to his requeſt, that whomſoever he ſhould lay his hands upon [ex Cathedra] he might receive the Holy Ghoſt? Might not S. Peter have conferred this That the 〈◊〉 hath no ſuch a • ſ • lute Authority, 〈…〉 from S. Peter, p •• ved • y S •… . extraordinary Gift as wel upon him, as he did his Infallibility upon the Pope? Simon did not deſire the Monopoly of beſtowing the Holy Ghoſt, but could have been content to have ſhared with others in this Prerogative; 〈1 paragraph〉 Give me alſo this power. But his Brother in wickedneſſe, the Romiſh Levi, of what ſpirit ſoever he be, muſt have this Prerogative alone, that whatſoever he ſhal ſpeak, muſt be the Oracle of the Holy Spirit. Is it more to have the Holy Ghoſt attend on Simon Magus hands, but not on them alone, then to have him tied only unto the Popes Tongue or Pen? The ſpiritual Prerogative which he ſought, and that which the Pope uſurps, are (on the Popes part at leaſt) equal. The Manner or Means of ſeeking them, in both alike, the ſame. For we hear in the corner of the world, wherein we live, that your Elections of men into Peters Chair, do not go gratis. I confeſſe I do not believe the Corruption of your Clergy ſo firmly, as I do the Articles of my Creed, becauſe I have not expreſſe Warrant for it out of this Sacred Canon, which I make the Rule of my Faith: but ere you can make us Believe the Popes Infallibility, as an Article of Faith, you muſt make evident Proof to the contrary: you muſt make it clear by Teſtimony from above, that neither any State of Italy, or forrain Prince, doth make requeſt or ſuit unto your Cardinals, that his Kinſman, his Country-man, or Favourite may be elected Pope before another. We have far greater reaſon to believe, that ſuch Offers are both made and taken, then to think that, if a forrain Prince or domeſtick Potentate ſhould offer a Cardinal ſome thouſands of Ducates for his voice, he would anſwer, (like one that would be Peters Succeſſour in ſincerity) Acts 8. 20. Thy mony periſh with thee, that thinkeſt the Gift of the Holy Ghoſt can be bought with money.

7 Yet if the Cardinal take any gift upon this Condition, or reſpect any Princes favour in ſuch Election; his and the parties ſin ſoliciting him hereto, is altogether as great as Simons was. For the requeſt is in effect thus much: Let ſuch a man have this Prerogative, that on whomſoever he ſhall lay his Curſe, to whomſoever he ſhall impart his Bleſſing, the one ſhal be accurſed, the other bleſſed from above; whatſoever he ſhal determin in any Controverſie ſhal be the Dictate of the Holy Ghoſt. And he that yields his voice upon ſuch conditions; doth take upon him, to beſtow that upon the Pope, which S. Peter denied to Simon Magus: The Pope thus choſen, doth uſurp that, as beſtowed upon him, which Simon Magus did ſeek; his Practiſe and Profeſſion is continually as villanous as Simons deſires were, when he ſought after this; his Bleſſings are no better then Simons Charms.

8 It is no marvail if the Jeſuites be ſo eager in this Argument; or the politick Papiſts ſo forward to diſclaim the Scriptures, for the Rule of Chriſtian Faith. For if men ſhould ſo eſteem of them in heart and deed, thoſe few Rules out of them already alledged, would quickly deſcry the Pope and Clergy of Rome, (I mean their Cardinals and States-men) to be of all others the moſt incompetent Judges, either of Scripture-ſenſe, or Controverſies in Religion thence depending: Or were the Uſe of Scriptures freely permitted to their Laicks, without the Gloſſes and falſe repreſentations of the Jeſuites, Prieſts or Fryers, they might quickly ſee, that the ſillieſt Soul among them, might ſooner be partaker of the Life-working ſenſe, then their great States-men can be, if ſo they would frame their lives, according to the known Rules thereof, better then ſuch great ones do. For Sillineſſe or ſimplicity of Wit or underſtanding, doth not ſo much hinder, as Singleneſſe of Heart, or Sincerity of Conſcience further men, in the ſearch of Truth neceſſary • o their own Salvation. That Promiſe of our Saviour, (Habenti dabitur) Mark 4 24, 25. And he ſaid unto them, take heed what ye hear, with what meaſure you mete, it ſhal be meaſured unto you, and unto you that hear more ſhall be given. For unto him that hath ſhal be given, and from him that hath not ſhal be taken away, even that he hath. hath its proper place, and peculiar force in this Point. Whoſoever he be that yields Sincere Obedience unto the leaſt part of Gods Word known, to him ſhal be given greater Knowledge. And of ſuch is the Prophets Speech moſt true, Jer. 31. 34. They ſhall be all Taught of God, from the greateſt to the leaſt. As wel the mean Schollers and ſillieſt ſouls, as the greateſt and wiſeſt Doctors. Apoſtolus autem ſpiri •• ſancto 〈…〉 ſcientiam tunc prodeſſe, cum chari • as ineſt: ſine hac autem inf • are, id eſt, in ſuperbiam 〈…〉 extollere. Auguſtin. lib. 9. de Civit. Dei cap 20. The like Affection in the Pope or Clergy of Rome maketh th • m arr • gate 〈◊〉 • nto themſelves in this buſineſſe of eſtabliſhing Belief. That which S. Auſtin addeth in the ſame place ſeemeth 〈◊〉〈◊〉 of them. Eſt ergo in daemonibus ſcientia ſine charitate: & ideo tam 〈…〉 religionis ſervitutem, quam vero Deo deberi ſciunt, ſibi ſategerint exhi • eri, & quantum 〈◊〉 , & apud quos poſſ •• t, adhuc agunt. And again. Contra ſuperbiam porro Daemonum, qua pro meritis poſſidebatur genus humanum▪ Dei humilitas quae in forma ſervi appa • uit, quantam virtutem habeat, anim • hominum neſciunt, immunditia elationis 〈◊〉 , daemonibus ſimiles ſuperbia non ſcientia. For with great worldly Wiſdom there is always great Pride, the greateſt Adverſary to true and ſanctified Chriſtian Knowledge: and the beſt ſort of Secular Learning puffeth up. All the ſkil which men ſo minded can attain unto i • Heavenly matters, is but like Leſſons got by rote. It muſt be quite forgotten, at leaſt utterly renounced and laid aſide, before we can be admitted into the School of Chriſt, in which all in this life are but parvuli, petties, or children, for their ſimplicity and harmleſſe minds, for Lowlineſſe and Nullity of ſelf-conceit. Hence ſaith our Apoſtle, The firſt of the Co •… th. 3. Chapt. verſ. 18. Vid. J • b 37. verſ. 24. If any man think himſelf wiſe, let him become a fool, that he may may learn wiſdom aright: And our Saviour Chriſt ſaith unto his diſciples, Mat. 18. 3. except ye be converted and become like litle children, ye ſhall not enter into the Kingdom of heaven, that is, they cannot be capable of this Heavenly Doctrine. For true and ſanctifying Grace muſt be ingrafted in this harmleſſe ſimplicity, and child-like Diſpoſition.

9 It is the Nature and Property of Gods Word to be plain and facile unto 〈◊〉 Simpli • ity (ſuch as the 〈◊〉 meant when he ſaid O •… e officium ſimplex eſt) and Plain Dealing are Qualities beſt Symbolizing with the inte • nal Propriety of Scriptures. Pſal. 19. 7. ſuch as are of Diſpoſition ſemblable to it; as to the ſincere of heart, ſingle in life, and plain in dealing: but obſcure and difficult unto the worldly-wiſe. The ſimplicity of It, and the ſubtilty of the Politician, or ſecular Artiſt, parallel as ill, as a ſtraight Rule or Square with a diſtorted crooked ſtick: The teſtimony of the Lord (ſaith the Pſalmiſt) is ſure, and giveth wiſdom to the Simple. The word 〈 in non-Latin alphabet 〉 Mat. 11. 25. in the Original ſilly or credulous, ſuch as in worldly affairs are more eaſie to be deceived, then apt to deceive: and is rendred by the Septuagint 〈 in non-Latin alphabet 〉 parvuli, which word it pleaſed our Saviour to uſe, when he intimates this Perſpicuity of Gods Word unto ſuch little ones, I thank thee O father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe, and men of underſtanding, and haſt opened them unto Babes. It is ſo, O father, becauſe thy good pleaſure was Such. Such as in this whole diſcourſe we have ſuppoſed, (and this place doth prove:) that is, Such as had decreed that the Doctrine of Life ſhould be moſt difficult and hard to proud, diſobedient, or craftily-minded men, but moſt perſpicuous (becauſe to be revealed by God) unto ſuch little ones. And again, (leſt any man ſhould preſume upon his Wiſdom, or Dexterity of Wit) he tels us expreſly, no man knoweth the Father, but the Son, and he to whom the Son will reveal him. And his Will is, Verſ. 27. to reveal himſelf, and his Word unto all, and only ſuch as we have ſaid, to little Ones, or ſuch as become little Children, caſting off the burthen of Age, which hath brought ſuch Faintneſſe and wearineſſe upon their Souls, that they cannot hope for any good ſucceſſe in the Courſe which tends to everlaſting Life, until they be diſburthened of all former Cares. And hence in the next verſe his words are general, [Come unto me all ye that are weary and heavy laden.] So they will take up his Yoak, which is eaſie, and his Burthen which is light, he wil free them from all the grievances and diſcommodities of their former Yoak, learning but this one Leſſon of Humility and Meekneſſe of him, it wil teach them all the reſt; for by it they ſhal find reſt unto their Souls: which, Chriſt wil refreſh, not as the Pope doth with Anathema's, binding unto Negatives, but with the true taſte of this Water of Life.

10 Nor wil O • if they •… . any of our Adverſaries (I hope) be ſo perverſe, as to ſay, our Saviours Doctrine in this place did hold true only for that time, wherein the Knowledge of Chriſt, and Doctrine of his Goſpel was to be firſt publiſhed. For ſuch perverſity would bewray ſo great ignorance in Scriptures, and little experience in the courſe of Chriſtianity, as they would be aſhamed to be ſuſpected of. For who ſees not this Oppoſition between worldly wiſdom, and heavenly knowledge to continue ſtil in their ſeveral Profeſſours throughout all Ages. Nor can any man be ſure, his Faith is not humorous or Hypocritical, unleſſe he be transformed into ſuch a little One, as Chriſt here ſpeaks of▪ and have true Humility ſurely planted in his heart. This is the Fundamental or firſt Principle, whereinto Faith muſt be reſolved: even all thoſe Graces or Pledges of Gods favour whereon moſt rely in trial of their Spiritual Eſtate, muſt be apparantly ſeated in this Lowlineſſe, and Simplicity, or elſe eve • y man through the Multiplicity, and Subtilty of his own heart, ſhal be over-ſeen in his perſwaſions.

11 A lively Experiment of our Saviours Doctrine, and our Aſſertion in this point, we have in S. Inſ •… (i • quit) ani •… 〈◊〉 in ſcriptu • as ſacras, 〈◊〉 vide •… quales 〈◊〉 . Et • cce v •… deo rem non compe • tā • uperbis, neque •… humil • m, •… dedigna • ar eſſe parvulus, & faſtu turgidus mihi grandis eſſe videbar. Aug. lib. 3. Confeſſ. cap. 5. Auſtin, as himſelf witneſſeth: I purpoſed to look into the ſacred Scriptures, that I might ſee what manner of Writings they were. And • o 〈◊〉 light on a matter altogether hid from the proud, and yet not laid open unto children, in progreſſe lowly, in proceſſe or iſſue ſtately, and wrapped in myſteries: Finally ſuch as my quality made me uncapable of entrance unto it. For the property of it was to grow up with little ones, but I diſdained to be a little one, and ſwolne with faſtuous conceit, in mine own eyes I ſeemed a great one. Here An v • ro •• lli • s •… tatis re •… , ab hoc tumore vitiorum vacuum eſſe, eorum que • ulig • e velatum cor, in •• ar Judae •… , non 〈◊〉 , ſed 〈◊〉〈◊〉 ac docilem diſcipulum ad hujuſmodi Spiritus ſancti diſciplinam capeſſenda •• , Valentian Tom. 〈◊〉 . •… Purct. 7. Sect. 4. Valentian ( • ucking poyſon out of this reverend Fathers Hony) demands importunatly, whether it be a matter of no difficulty, to procure our freedom from this tumour of viciouſneſſe. To have our hearts purged from that Soot which is as the Jewiſh veil unto them. And finally, whether it be ſo eaſie a matter, (as we to his ſeeming, make it) to become Humble and meek, without which vertues the Scriptures were obſcure and difficult unto S. Auſtin ſuppoſeth the Scriptures to contain in them the Words of Life, • ut intimateth •… which either the Scripture ſhould become more plain, or the ſaving Truth which they taught be otherwiſe •… then only by practiſing ſu • h Rules as the Scriptures preſcribe, for their right underſtanding, whence •… R •… Doctor may again appear. See the ſecond part of this laſt Folly, in the annotations unto the third •… Sixteenth Chapter. Auſtin himſelf, otherwiſe A man of excellent wit.

12 Me thinks this cumberſom Jeſuites cholerick ſtrain, and Fool-hardy paſſionate carriage in this whole Controverſie, doth lively reſemble a Strong Sturdy Lubber, that had thruſt himſelf unawares into a Quarrel, which he is no way able to make good; yet ſo ſtubborn, that he wil not give over, but fights, and winks, and cries, (and hit he miſſe he) laies about him. For can any man think, he ſees where theſe fierce Blows would light? As much as we have ſaid, is moſt clear out of this very place of Auſtin, which he would throw upon us. Moſt clear it is, that unto ſuch as follow our Saviours Method, ſet down before, that is, unto ſuch as wil become like little Children, and begin (as it were) anew again; the Scripture (which for the preſent ſeems hard to all far entred into the Worlds School) is perſpicuous, clear, and eaſie to be learned. • ut whether it 〈◊〉 hard to become Such a One, or whether it be a difficult matter to lay aſide all Pride, and Self-conceit, is no part of the Point now in queſtion, nothing at all to this intended Purpoſe. To Man, no doubt, it is moſt Hard, or rather altogether Impoſſible. But what it is to man once made partaker of the Grace of God, and Power of his Spirit, let Chriſt Jeſus the Fountain of Grace be Judge. He hath told us that 〈1 paragraph〉 his Yoak is eaſie, and his Furthen light. Or wil they reply, that his Yoak is eaſie indeed to bear, when it is taken up, but hard to take up. Our Saviours next words imply the contrary: but of this Queſtion we ſhal take occaſion hereafter. Only now I ſay the Jeſuites of all other are moſt uncapable of this Plea. For they hold • ree-Wil in men, whereby they may Aſſent unto Grace offered: and if men have Free-Wil and Chriſt offer his Grace unto ſuch, as uſe it wel, the learning of Humility, and taking up his Yoak wil be eaſie through Grace, though impoſſible to Nature. But let this Queſtion concerning Grace and Free-Wil, ſtand ſtil, as it doth in Controverſie, betwixt us and them, and the Lutherans. This is granted by all; that if Chriſt grant his grace to all that wil endeavour to follow his Precepts, then it is eaſie to all, to learn this firſt Leſſon of Chriſtianity, Lowlineſſe, and Meekneſſe, the Rudiments of true Knowledg in Scripture, without which all other Learning in them is but Verbal. As this is confeſſed by all, ſo would I be reſolved by any Jeſuite, whether, if it be Chriſts pleaſure to deny his Grace to any, it be not altogether impoſſible for him to learn this Leſſon perfectly, or to become a good Proficient in the School of Chriſt, although the Pope, their ſuppoſed infallible Teacher, ſhould vouchſaſe to Catechize him ex Cathedra. What hath this Jeſuite got then, by his fierce objecting this difficulty of learning Humility, for to make the Scriptures ſeem Obſcure? If the ſame Obſcurity, the ſame Impoſſibility of underſtanding them aright, ſtil remain, albeit the Pope himſelf, ſhould ſtretch his plenary Power, to illuſtrate them with his infallible Authority.

13 Or wil it not be more hard for the Pope (being ſo highly placed in Secular Honour and Dignity as he is) to ſtoop ſo low as a little Childe for Lowlineſſe of mind, then it wil be for us poor and ſilly men. If it be more hard for him, then us ſo to do, we are more likely to become better Schollers in Chriſts ſchool, then his infallible Holineſs: more likely to be more certain of the true ſenſe or meaning of Scriptures then he can be, much more certain (in all neceſſary Points) hereof, then he can be of his Infallibility. For this Leſſon of true Humility muſt of neceſſity be learned, ere we can proceed in the true Knowledge of theſe Myſteries. Suppoſe this be a very hard Leſſon to learn, yet (caeteris paribus) it wil be harder as mens Places are higher, or their dignities greater: hardeſt of all to men of higheſt Place and greateſt Dignities, eſpecially if their advancements to ſuch Preeminencies be (as many Popes and Cardinals have been) per ſaltum, or ab extremo in extremum ſine medio, like lazy Beggers ſodainly mounted on ſtately ſteeds: ſhal then this Difficulty late objected deprive theſe Scriptures of this Dignity, which we plead for? Shal this debar them from being the infallible Rule of Faith? or rather do they not, in giving this very Rule of learning Humility, and thus forewarning of their Impoſſibilitie to be underſtood without it, approve themſelves to be an excellent Rule of Faith; a more excellent Rule for theſe ſuperexcellent Divine Myſteries, then any other Rules are for ordinary, petty, or trivial Arts? For ſuppoſe Bellarmine, or any other more exquiſite, though he an excellent Teacher of the Hebrew Tongue, ſhould in his Grammer have given this Caveat (eaſie to be confirmed by ſound Reaſon and Experience) that whoſoever would become perfect in that Language, ſhould begin his ſtudy in his younger days, before he were engaged to ſubtile or profounder Studies, or given to deep meditations of Realties, otherwiſe it would be very hard for him, to deſcend again unto Grammer Rules, and begin like a School-boy to conn Declenſions, Conjugations, without which, and many other petty Rules about altering of Vowels, he could never hope to be an abſolute Hebrician: Had Bellarmin ſet down theſe or like Caveats more at 〈◊〉 , ſhould this Admonition be accounted any juſt Exception, why his Grammer (otherwiſe ſuppoſed Authentick) ſhould not be a perfect Rule for learning Hebrew? or muſt we for this reaſon have ſtretched our wits to invent ſome infallible Teacher of Hebrew for ſuch men? I am ſure he that ſhould have found the truth of his Admonitions by Experience in himſelf, or Obſervation in others, would commend his Judgement herein, and think ſo much better of his Grammer, or wiſh that he himſelf had known, or others would obſerve theſe Admonitions, whiles they were young, and rather uſe Bellarmin then Experience, for their School-maſter in this point.

14 Doubtleſſe it is for want of acquainting Youth, and Childhood with the former Rules of Scripture, which make the Scripture generally either ſeem Obſcure or Difficult, or cauſeth men miſtake them ſeeming evident. For when they are grown to mans Eſtate, or be embarked in worldly Affairs, or inveſted in ſecular dignities, before they have ſtudied Scriptures, or practiſed the former Precepts: this ſeeming difficulty, either moveth them to ſeek for other Rules, more eaſie to their Capacity, or not to care for any Rule of Faith at all, or elſe to transform this which God hath given for reforming his Image in them, into the nature of their corrupt Affections. Were this Leſſon of becoming like little Children, throughly planted in our hearts, when we were Children: true Knowledge in other parts of Scriptures would grow with us, and Faith (once planted in Humility, while our hearts were tender, and eaſie to be wrought upon by this plain and eaſie Precept) albeit at the firſt but like a Grain of muſtard-ſeed, yet having got the ſtart of Pride, and deſire of ſecular glory in the Spring, ſhould afterwards flouriſh in all heavenly Knowledge, and fructifie in every good and acceptable Work, without the huſbandry, lopping, or pruning of an infallible Teacher. But if we, either through our own Wilfulneſs, or Parents Negligence, have perverted the Wayes of our Youth, that they wil not parallel this ſtraight and eaſie Rule, ſhal Gods Righteouſneſſe be prejudiced by our Iniquity? ſhal not his Wayes (this Way of Life) be equal, becauſe our Wayes be unequal? Muſt we become like Seneca's blind Woman, who accuſed every place, wherein ſhe could not ſee, for being too dark: muſt the Scriptures for our Blindneſſe of heart, be thought Obſcure? not in themſelves (ſaith the Jeſuite) but unto us: how unto us? or unto which of us? only to ſuch as are therefore become Blind, becauſe they have not in time, been made acquainted with this Light. For otherwiſe the Scriptures were written to Enlighten us, not themſelves, or ſuch as wrote them. And unto ſuch, as are Blinded in their own deſires, Difficult they are and Obſcure, without any reſpect of Perſons: to the Pope, as wel as to any meaner Man, not more Proud, or Carnal then He. Thus we ſee our Adverſaries cannot offer one Blow againſt us in this point, but we can make it fal more heavy upon themſelves. And wel were it, if their Objections did light heavy only upon the Objecters themſelves, for they have deſerved it. But here I muſt intreat the Chriſtian Reader to conſider well upon whom their uſual Objections of Scriptures Obſcurity are moſt likely to fall: Upon us, for whoſe good they were given; Or upon God the Father who gave them; his Son that partly ſpake them; his Holy Spirit who only taught them; his Prophets, Apoſtles, Evangeliſts, or other his bleſſed Miniſters which wrote them.

CAP. XV.

The Romaniſis Objections againſt the Scriptures for being Obſcure do more directly impeach their firſt Author and his Meſſengers their Pen-men, then us, or the Cauſe in hand.

1 THat theſe Scriptures (which our Church holds Canonical, and we now maintain to be the Rule of Faith) were given for the good of Chriſts Church, or Multitude of faithful men throughout the World, our Adverſaries wil not deny: or if they would, the Scriptures, which expreſly to deny they dare not, bear evident Teſtimony hereof. Infinite places are brought to this purpoſe, by ſuch as handle that Queſtion, Whether the written Word contain all Points neceſſary to Salvation.

2 Saint John ſaith he wrote his Goſpel that we might Believe. By what T •… P •… ſuch as obſerve the former Rules) proved from the End why they were writter, and the Evangelists careful endea •… to make them plain. Authority did he undertake, by whoſe Aſſiſtance did he perform this Work? Undertaken it was by Gods appointment, effected by the aſſiſtance of his Eternal Spirit, to the end we might Believe the Truth: what Truth? That which he wrote concerning the Myſteries of mans Salvation. But how far did he intend, this our Belief of ſuch Myſteries ſhould be ſet forward by his pen: Unto the firſt Rudiments only, or unto the midway of our Courſe to Heaven? Queſtionleſſe unto the utmoſt Period of all our Hopes: for he wrote theſe things that we might Believe; 〈◊〉 20 31. yea ſo believe in Chriſt as by Believing we might have Life through his Name. Was he aſſiſted by the Eternal Spirit, who then perfectly knew the ſeveral tempers, and capacities of evey Age? And did he by his direction aim at the perfect Belief of ſucceeding Ages, as the end and ſcope of all his Writings? And yet did he write ſo obſcurely, that he could not be underſtood of them, for whoſe good he wrote? Out of Controverſie his deſire was to be underſtood of all, for he envied no man Knowledg, nor taught he the Faith of our glorious Lord Jeſus Chriſt with reſpect of perſons. 〈◊〉 2. 1. He wiſhed that not the great Agrippa's, or ſome few choice ones only, but all that ſhould hear or read his Writings to the Worlds end, might be, not almoſt, but altogether ſuch as he was, Faithful Believers. From his fervent deſire of ſo happy an end as the Salvation of all, he ſo earneſtly ſought the only correſpondent Means, to wit, Poſterities ful inſtruction in the Myſteries thereto belonging. And for better Symbolizing with the ignorant, or men (as moſt of us are) of duller capacity in ſuch profound Myſteries: his Paraphraſe upon our Saviours ſpeeches, is oft-times ſo copious, as would be cenſured for polixity or Tautology in an Artiſt. But ſeeing the common ſalvation of others, not his own Applauſe, was the thing he ſought, he diſdains not to repeat the ſame thing, ſometimes in the ſame, otherwhiles in different words, becoming in ſpeech as his fellow 1 〈◊〉 . 9. 22. Apoſtle was in Carriage, All unto all, that he might at leaſtwiſe, of every ſort gain ſome: oft-times 〈1 paragraph〉 ſolicitous to prevent all occaſion of miſtaking our Saviours Meaning, though in matters wherein Ignorance could not be deadly, nor Errour ſo eaſie or dangerous, as in thoſe other Profundities of greateſt moment, which he ſo dilates and works upon, as if he would have them tranſparent to all Chriſtian eyes.

2 Do not all the Evangeliſts aim at the ſame end? do they not in as plain 〈◊〉 as they could deviſe, or we would wiſh, divulge to all the world the true Senſe and Meaning of our Saviours Parables, which neither the promiſcuous Multitude, to whom he ſpake, nor his ſelect Diſciples or Apoſtles themſelves (until they were privately inſtructed) underſtood aright, as they themſelves teſtifie: ſo little aſhamed are they to confeſſe their own, ſo they may hereby expel or prevent like, ignorance, in others. Tell me: were not our Saviours Parables expounded by his bleſſed mouth, as plain Rules of Life as may (without prejudice to his all ſufficiency) be expected from any other mans? Are not his ſimilitudes (wherein notwithſtanding are wrapt the greateſt Myſteries of the Kingdom) drawn from ſuch matters of common Uſe, as cannot change whileſt Nature remains the ſame? for the moſt part ſo plain and eaſie, as wil apply themſelves to the attentive, or wel-exerciſed in Moralities? Strange it ſeemed unto our Saviour that his Diſciples ſhould not at the firſt propoſal underſtand them. Mark. 4. 13. Mat. 15. 16. Perceive ye not this Parable? how ſhould you then underſtand all other Parables? Yet happy were they, that they were not aſhamed to bewray their Ignorance, by aſking when they doubted, though in a point of little Difficulty. This good deſire of progreſſe in their courſe begun, brought them within the Hemiſphere of that glorious light, whereby they were enabled afterward to diſcern the greateſt Myſteries of the Kingdom. And unto their Queſtion concerning the meaning of that great Parable of the Sower, which is one of the Fundamental Rules of Life; Our Saviour immediately replies Mark. 4. 11. Theſe words confirm the Truth of the ſtate of the Queſtion propoſed by us. To you it is given to know the Myſteries of the Kingdom of God: but unto them that are without, all thing are done in Parables, that they hearing may hear, and not underſtand, leſt at any time they ſhould turn, and their ſins ſhould be forgiven them.

4 Had our Evangeliſts only ſet out the Text and concealed the Comment, it might have miniſtred matter of ſuſpicion, whether all Chriſtians throughout all generations, whileſt this Goſpel ſhal endure, ſhould be taught of God from the greateſt to the leaſt of them; or, whether Chriſt had not appointed ſome great infallible Teacher as his Vicar general to ſupply the ſame place ſucceſſively in the Church, that he himſelf had born amongſt his Diſciples; One, on whoſe living Voice all the Flock, beſides, were in all Doubts or Difficulties to rely as the Apoſtles did on Chriſts in the unfolding of this Parable. But ſeeing they have plainly revealed to us in writing, what was revealed to them (concerning the Meaning of this and other Parables of greateſt Uſe) from our bleſſed Saviours Mouth; Their written Relations of theſe myſteries with their Expoſitions muſt be of the ſame Uſe and Authority unto us, as Chriſts living Words were unto them. And as they were not to repair unto any other but their Maſter alone John. 6. 68. for the Word of Eternal Life; not to omit any other infallible Teacher for declaration of his Meaning: ſo may not any Chriſtian to this day infallibly rely upon any mans Expoſitions of his Words, already expounded by himſelf, and related by his Apoſtles; theſe laid up like precious ſeed in our hearts, the diligent labours of Gods ordinary Miniſters only ſuppoſed, would bring forth the true and perfect Knowledge of other Precepts of life, in abundance, competent to every man in his rank and order.

5 For ſeeing what our Saviour imparted to his Diſciples in private, is now by Gods Providence plainly communicate unto us. This is an Argument beyond exception, that we are not in their Caſe, who in that Parable are ſaid to be Without, but of their Number to whom it is given to know the Myſteries of the Kingdom of God; unleſſe we wil in Life and manners imitate Hypocrites rather then Chriſts Diſciples. And leſt we ſhould prove like theſe Jews, which having ears to hear would not hear, though Mark. 4. 9. invited thereto by our Saviour: our Evangeliſts inculcate again and again the Cauſes of this Dulneſſe in hearing, or conceiving what is heard, or Averſneſſe from the Truth in ſome ſort conceived. They tell us, the Jews, ſometimes for John 5. 44. & 12. 42. Ambition, ſometimes for Luke 16. 14. Convetouſneſſe, John 8 39. Matth. 3. 9. generally, for Preſumption, Pride, and Hypocriſie, in ſaying they had Abraham for their Father, did make themſelves uncapable of ſaving Knowledge. To what purpoſe do men, guided by the Spirit of God, inclucate theſe or like Admonitions ſo oft? That the growth of ſuch carnal Aſſections might in all ſucceeding Ages be prevented: That Chriſtian Parents, fore warned by the lamentable Iſſue of this ſtubbornneſſe in Abrahams Seed, might teach their Children theſe heavenly Leſſons, which had been ſo diſtaſtfull to the Jews, before theſe or other inveterate Humours had brought them to the ſame or like Diſtemper. For, (as I obſerved before, and this Parable directly proves) might celeſtiall Seed take root in Childrens hearts before theſe Secular Weeds ſprung up: their Souls ſhould continually receive Bleſſing from God, and daily drink in theſe Streams of Life, which found no entrance into ſuch Jewiſh barren Soyl, as did bear nothing but Thorns and Brambles, whoſe end was to be burned, as altogether unworthy of more Hebr. 6. 8. watering.

6 Shall either the World, Devil, or Fleſh, be able to breed the leaſt Suſpition in any Chriſtian Heart; whether God who enabled the Apoſtles and Evangeliſts to ſpeak ſo plainly to the Capacitie of all ſorts of men, in every Nation, cannot either by increaſing internal Docilitie in ſucceeding Ages, or ſublevating their dull Capacitie by facilitie and plenty of external Means, repair whatſoever the Injuries of time might detract from the Perſpicuitie of Writings Apoſtolical, or Evangelical. So that although the decay of Dialects, abſoluteneſſe of Phraſe, or Alterations of Cuſtomes, (whereunto they allude as well known then, becauſe in uſe) might breed ſome difficultie unto Poſteritie: yet (unleſſe true Faith be decayed with them, or all Characters of Gods Providence worn out of our hearts) how can we diſtruſt, whether, He, by whoſe Wiſdom, as well Divine Myſteries unheard before, as ſkill to utter them in every Language, were extraordinarily and immediately infuſed into illiterate Souls, without the help or Miniſtery of Man; cannot or will not, by his good Bleſſing upon our endeavours in the ordinary Courſe of attaining ſkill in Sacred Tongues, continue the uſe of Tongues and all other good Means whatſoever, neceſſarie or expedient, either for our right underſtanding, or communicating, the infallible Truth alreadie taught, without any others infallible Aſſiſtance beſides his, who can teach us as infallibly by Means in themſelves not infallible, as he hath done others without any Means at all. To doubt of Gods Providence in this Point, were to doubt whether he were the ſame God ſtill: and if the ſame, he will (albeit by other Means) perform the ſame Effects ſtill; unleſſe the ſins of the Chriſtian World deſerve the contrary, and pull that Blindneſſe, which (in our Saviours time) reigned in thoſe Jews, upon themſelves, by like Hardneſſe of heart, Pride, or Hypocriſie. And if ſo they do, what ſhall this ſuppoſed Infallibilitie of the Pope avail? Is his Teaching more infallible then Chriſts was? ſhall he Looſe, where God hath Bound? ſhall he diſanull what the Almighty hath ratiſied? ſhall he make the Scriptures clear to them, before whoſe hearts the Lord hath laid a Veil? Or ſhall he give Sight, where he that made the eye hath called for Blindneſſe? Oh that they could remember this who have forgotten their God and cannot ſee, that whoſoever accuſeth the Scriptures of Diſheultie or Obſcurity, doth indict the Omnipotent of Impotencie, in not being able to perform what by his Apoſtles he intended.

CAP. XVI.

That all the Pretences of Scriptures Obſcuritie are but Miſts and Vapours riſing from the Corruption of the fleſh, and may by the pure Light of Scriptures rightly applied, eaſilie be diſpelled.

1 UNto this and all Demands of like nature [if the Scriptures be not Obſcure, how chanceth it, that ſo many find ſuch Difficulties in them, even in thoſe places, which ſeem to contain in them matters of Faith?] The Anſwer is already given: It was the Almighties good pleaſure to Decree, that the Scriptures ſhould be plain and eaſie to ſuch as faithfully practiſe their moſt plain and eaſie Precepts, but hard and difficult to be underſtood aright of ſuch as Wilfully tranſgreſſe them, or knowing them to be Gods Word, do not glorifie them as his Word: Moſt difficult, moſt impoſſible to be underſtood of ſuch as acknowledging by what Spirit they were written, yet renounce their Authority, or diſclaim them for the Rule of their Faith. All ſuch, though for the clearneſſe of their underſtanding in other Speculations they may ſeem to have Angelicall Heads, yet for Divine Myſteries, have but Jewiſh or obſcure Hearts: and being Blinded in their mindes they imagine the Scripture wheron they look to be Obſcure. This Anſwer notwithſtanding, though moſt true, will not ſatisfie all. For ſeeing this Blindneſſe in moſt men is not Voluntary, at the leaſt, not Wilfull or affected, the Captions will yet demand; How ſhall they help it? The Scriptures plainly teach, how, they may be holpen. What can be more plain then that Rule: James 1. 5. If any man want Wiſdom, let him ask of God: Yea, many do ſo, and yet go without it. So they muſt as the Scripture telleth us, if they aſk amiſſe. Doth the Scripture then ſerve as a ſtreight Rule to direct them, how they ſhould aſk aright? Yes. For what Rule can be more plain then that of Saint John. 1 Job. 3. 22. Whatſoever we ask, we receive of him, becauſe we keep his Commandements, and do thoſe things which are pleaſing in his ſight. The Promiſe indeed is plain, but the Condition hard: for the firſt thing we would aſk of God, is Grace to keep his Commandements. But what hope have ſinners to receive this, ſeeing he heareth onely ſuch as keep his Commandements? Will this, or any other Rule of Scripture help us out of this Labyrinth? It will not fail us, nor forſake us. For if we have but a deſire to amend our lives, Chriſts words are as plain, as forcible, Matt. 12. 20. He quencheth not ſmoaking flix, a bruiſed reed he will not break. And this is his Commandement, that we trie the Truth of this and other like Sayings of Comfort by relying upon his mercy; or, if we do but ſeek after Repentance, we do that which is pleaſing in his ſight; For he is not pleaſed in the death of a ſinner, but rejoyceth at his Repentance. If we be wanting to our ſelves in the Practiſe of theſe Rules, the Popes infallible Authoritie ſhall never be able to ſupply our Negligence; his Bleſſing, where God hath laid his Curſe, ſhall do as little good, as Balaams endeavour to Curſe the Iſraclites did them harm, whom God had Bleſſed. Obſerving the former Precepts well, the Word of God, which theſe men (belike out of their own Experience) challenge of Obſcurity, ſhould be • ſd •… 1 • 5. a Lantern unto our feet, and a Light unto our paths, as it was unto Davids.

2 For the Readers further Satisfaction, may it pleaſe him but unpartially to conſider what two of the moſt-learned. Jeſuites, in matters of moderne Controverſes, could anſwer unto this laſt place of the Pſalmiſt. 〈…〉 would have two ſtrings to his deceitfull and broken Bow. 〈◊〉 ſaith he, it may be anſwered, that the Pſalmiſt ſpeaks not of all Scriptures, but of the Commandements onely. If this anſwer of his could ſtand for good, it would ſerve as a new Supporter to our former Aſſertion grounded on our Saviours words in the ſeventh of John. For thus the Commandements 〈◊〉 not be Obſcure, but a Lantern unto our feet, and if we follow them, they will be (as I have ſhewed before) a perfect Light unto us, to diſcern tro▪ Doctrine from falſe. And in this reſpect, all good Commandements (not the Decalogue, or theſe Ten onely) are properly a Light, whereby we may clearly know as to avoid Evil, ſo to diſcern that which is Good. And by this Light was David conducted unto that true Wiſdom which his enemies wanted. † By thy Comman dements thou haſt made me wiſer then mine enemies. But •… •• mpar • ns Apoſtolus Petrus, habemus, inquit, certiorem P •… l • c •• uae l • centi in obſcuro loco. Quod itaque hi • air, •… verb • m eſ • q • od ſcrip • uris ſanctis omnibus continetur. Aug. •… T • e 〈◊〉 into thy w • nds ſh • weth light, and giveth underſtanding •… Precepts I have g • tt • n underſtanding: therefore I ha • e all the wave •… D ••• ine. A m •• datis • uis intellexi. Aliud eſt mandata •… q •• d al • ud • e ſigni • icet intellexiſſe à mandatis Dei • quod •… ad ear • m 〈◊〉 in intelligenti • m q • as concupi • e • it •… D • • inus •… het cam tibi, 〈◊〉 quiſquam •… •• pien •… perve •… , quam cap • re •… ſed quae •… it •… . what reaſon had Bellarmine to think, that David in the forementioned verſe ſhould mean the Commandements onely. For there he ſaith plainly, thy Word 〈 in non-Latin alphabet 〉 , which is much more generall then 〈 in non-Latin alphabet 〉 Corrmandements, or Teſtimonies: yet David ſaith, That he had more underſtanding then all his Teachers, not the infallible Teacher that ſate (if any ſuch there were) in Moſes Chair excepted. So that his Commandements are a Light, his Teſtimonies a Light and his Word a Light. And the beſt 〈◊〉 , as well Theirs, as Ours, take theſe words, 〈◊〉〈◊〉 , Commandements, Words, promiſeuouſly thorowout this whole Pſalm. Any one of theſe (moſt of all the moſt generall of all Words) ſ • gniſie at leaſt all Scripture which ſerves for mans Direction, in the way of Life.

3 None can be reſtrained to the Decalogue onely. This Bellarmine ſaw well enough. Wherefore his ſecond Anſwer is; It may (it muſt) be granted, that he ſpeaks of all, or rather of the whole Scripture. But the Scriptures, ſaith he, are called a Lanterne and a Light, non quia facile intelligantur, not becauſe they are Perſpicuous and eaſie to be underſtood, ſed quia intellects cum fuerint illuſtrant mentem, but becauſe when they are underſtood, they Illuminate the Mind or Underſtanding. This much we have ſaid before, and ſtill do grant, that the Scriptures are not plain and eaſie unto All live they as they 〈◊〉 nor do they ſhine unto Such, as are Blinded in the Pride, Vanitie, or Corruption of their Hearts: yet a Light in themſelves, and a Light to all that Love not Dark •… more than Light. A Light, not after they are underſtood, for a David got true underſtaning by their Light: whoſe Propertie is, as well to thew the way how to avoid that Blindneſſe, which cauſeth them to ſeem obſcure, as to illuminate the clear-ſighted. For as by the Sun we ſee what Bodies are 〈◊〉 tranſparent or penetrable by its light: ſo by Scriputres we diſcerne what be the Obſtacles that hinder the intromiſſion of their Splendour, (in it ſelf, and for it ſelf moſt apparent) into our Hearts. And the Glimpſe of their 〈◊〉 Beams, appearing thorow the Chinks and ruptures of that Veil of Corruption, which Nature hath woven about the eye-ſight of our Souls, doth enlighten us ſo far as we begin to deſire the Veils removal, that we may have a full fruition of their marvellous and comfortable Light: as men in the Morning after long and irkſom Darkneſſe (unleſſe deſirous with the ſluggard in the Proverbs to have a little more ſleep) are occaſioned to open their Windows, when they ſee the Sun-beams appear in at the Chinks. My meaning is, thoſe Precepts whereof I ſpake before [to learn Humilitie and Meekneſſe, Gods Threatnings to ſinners, his ſweet Promiſes to the Penitent, to pray for Wiſdom from above, and infinite other like] are ſo Perſpicuous and clear that they cannot but find entrance into Enveiled, if not withall maliciouſly Wilfull or ſluggiſh Hearts: and finding entrance, cannot but ſuggeſt Conſiderations Rom. 13. 11, 12, 13. what their former Life hath been, and whereunto their now profeſſed Hopes do call them, that now it is time they ſhould ariſe from ſleep, ſeeing Salvation draweth neerer then when they firſt Beleeved, that the Night is paſt, and the Day at hand, therefore time to caſt away the works of Darkneſſe, and put on the armour of Light, to walk honeſtly as in the Day, not in Gluttory and Drunkenneſſe, neither in Chambering and Wantonneſſe, nor in Strife and Envie. Unto Hearts thus prepared the Scriptures need no other Commendation then their own, no infallible Propoſers Authority to illuſtrate or confirm their Truth, more then the Sun doth a more glorious Star to manifeſt his Brightneſſe unto men indued with perfect ſight. For unto ſuch as walk like Children of the Goſpels Light, nothing neceſſarie to their Souls health can be hid in Darkneſſe; not the Day of Deſtruction, which ſhall come as a ſnare upon other Inhabitants of the earth, can 1 Theſſ. 5. 2. ſteal upon them as a thief in the night.

4 But unto Infidels, Haughtie, and Proud-minded men, unto ſuch as delight in Sin, and love to ſleep in ſinfull Pleaſures, unto ſuch as ſcorn to be controlled in their Courſes the Light of Gods Word, if it once ſhine, or ſend ſome ſcattered Raies into their hearts, it ſhines not ſo again, for they draw a Curtain, and ſpread the Veil, leſt further intromiſſion of ſuch Beams might interrupt their pleaſant ſleep. This did Luther well teach (had he been as well underſtood) that the Scripture was onely Obſcure or difficult unto Infidels or proud minds. But Bellarmine Bell lib 3 de verbo Dei. c. 1. replies, At certè David non erat ſuperbus aut infidelis: Surely David was neither a proud man, nor an Infidell, and yet the Scripture was Obſcure and difficult to him. Let him be accounted both, that thinks David was either, a proud man or an Infidell. But the Queſtion is not whether he were, but what was the Cauſe he was not ſuch: was it not Pſal 19▪ 〈◊〉 Pſal. 119. 104. the Perfection of Gods Law which did convert his ſoul? was it not the Certainty of Gods Teſtimonies that gave Wiſdom unto his Simplicitie? Yes, by theſe Precepts he had gotten underſtanding, to have all the wayes of Falſhood. Verſe 92. And except that Law had been his delight, he had periſhed in his Affliction. Pſal. 19. 8. How then doth Bellarmine prove that Law was Obſcure to him, which as he himſelf confeſſeth Videbat I utherus poſſe 〈◊〉 , u •• de 〈◊〉 tot controverſ • ae, ſi ſcriptura eſt tam clara: duo effugia excogitavit; u • um, quod Scriptura, etiamſi alicu • i ſit ob • cura, tamen illud idem alibi clarè proponit. Al •• rum, quod Scriptura, licet per ſe cla i • sima, tam • n ſ • p • r • is & i • fidel •• us ſit obſcura ob eorum coecitatem, & pravum affectum. Addit Brenti • s in p • oleg: Coutra Pe •• um à Soto, re •• ium • ſt • gium, quod etiam interdum ſit obſcura, propter ph • aſes alienae lingu • , id eſt, Hebraicae & Grae • ae, tamen 〈◊〉 • ju • 〈◊〉 ſir. Q •• ſententia manifeſtò ſalſa eſt: nam ſcriptura ipſa de ſua difficultate atque of ſcuritate teſtimonium 〈◊〉 . Pſl. 119. Danihi intellectum, & ſcrutabor legem •• am. Ibid. Revela oculos meos, & conſiderabo mirabilia de lege 〈◊〉 . 〈◊〉 . Faci • m •… illumina ſuper ſervum tuum, & doce me juſtificationes tuas. Et certè David noverat totam ſcripturam, q • ae 〈◊〉 , & noverat phraſes linguae Hebraicae, nec erat ſuperbus aut • nfidelis. Bella • m lib. 3. de verbo Dei c • p 1. 〈◊〉 would •… the Scriptures to be obſcure, becauſe David praye • to God for the right underſtanding of them. And V • lent an 〈◊〉 perſwade us to relie upon the Churches infallible Authoritie, becauſe it is a hard matter to pray unto God (as S A • gu •… ) for the gift of Interpretation. His words are theſe: Q • id autem precatio ad Deum pro ſap • entiae interpretati •… 〈◊〉 ? An exigua difficultes eſt & piè & per • everanter illud cum eodem Auguſtino lib. 11. Couſe •• Cap 2 ora •• : Domine attende, &c. Valent. tom. 3. diſp. 1. quaſt 1. pu • ct. 7. paragr. 4. Theſe words of Valentian immediately ſollow his ſormer obſer •• tion upon S. Auſtin, noted Paragr. 11. chap. 14. had given Light unto his eyes. If it were not, why did he pray to God to underſtand it? Then I perceive the Jeſuites drift in this preſent Controverſie is to eſtabliſh a Rule of Faith, ſo eaſie and infallible as might direct in all the wayes of Truth without Prayer to God, or any help from Heaven Such a one it ſeems, they deſire as all might underſtand at the firſt ſight, though living as luxuriouſly as their Popes, or minding worldly matters as much as their Cardinals: Nili velint nimium eſſe • aeci, unleſſe they would, as Valentian ſpeaks, deſire to be Blinde.

5 Surely more blind then Beetles muſt they be that can ſuffer themſelves to be perſwaded, that ever God or Chriſt would have a Rule for mans direction in the Myſteries of Salvation, ſo plain and eaſie, as he ſhould not need to be beholden to his Maker and Redeemer, for the true and perfect underſtanding of it. This is a Wiſdom and Gift, which cometh onely from above, and muſt be daily and earneſtly ſought for at the hands of God: who (we may reſt aſſured) will be alwayes more ready to grant our Petitions herein with leſſe changes. then the Pope to give his Deciſions in a doubtfull Caſe. • ad David ask a this Wiſdom of him that ſate in Moſes Chair, we might ſuſpect the Pope, might be ſued unto. But Davids God is our God, his Lord, our Chriſt, our Redeemer and hath ſpoken more plainly unto us then unto David, who yet by his meditations on Gods written Laws, added Light to Moſes Writings, as later Prophets have done to his All which in reſpect of the Goſpels Brightneſſe are but as Lights ſhining in dark places: yet even the leaſt conſpicuous amongſt them; Such, as will give manifeſt evidence againſt us to our eternal Condemnation, if we ſeek this Wiſdom from any others then Chriſts, his Prophets and Apoſtles Doctrine, by any other Means or Mediatourſhip, then David did his, From Gods Law written by Moſes.

6 Let us now ſee what Valentian can ſay unto the fore-cited •… 119. •… . Teſtimonie, and to that •… 1. •… other like unto it. [We have alſo a moſt ſure word of the Prophets, to the which ye do well that yee take heed as unto a 〈1 paragraph〉 . Light that ſhineth in a •… k place, untill the day dawn, and the day-Star ariſeth in your hearts] 〈1 paragraph〉 . It is true (ſaith the Doctor) the word of God is a Light, and this Light is clear and illuminates the eyes. But it muſt be conſidered, how it comes to enlighten our eyes: Do you ſu poſ that it effects this, in as much as every man doth comprehend it, within the 〈◊〉 of his private wit, or induſtry, as it were in a little buſhell? Nothing leſſe. But •… it, as it is placed in the Authority of the Catholick Church, as in a Candleſtick, where it may give Light to all that are in the houſe. For we ſhall ſhew (ſaith he) •… place, that this Authoritie of the Church is the living Judge and Miſtreſſe of •… th. 〈◊〉 therefore is it neceſſary, that ſhe ſhould carrie this Light, which is cont •… Holy W • it, and ſhew it unto all, that aſſociate themſelves to her, and remain •… boſome; although they be unlearned men, and ſuch as are not able by themſelves to behold this Light, as it is contained in the Scriptures as in a Lanthorn.

•… ſit hoc 〈◊〉 non in ſe modo lucidum, verum etiam (ut reglus Propheta. Pſal. 18. dicet) •… qua 〈◊〉 •… ſquiſque ingenii proprii a • que induſtriae ſuae fi • i • u, illud 〈◊〉 q • am 〈◊〉 •… ſed quaten • s eſt divinitus in Eccleſ • ae Catholicae Authori •••• •… qui in d • mo ſunt, Matth. 5. Hanc enim Eccl • ſ •• Auth •… fidei vivam: idcirco nec • ſſe eſt, ut 〈◊〉 illud fidei, quod •… endat omnibus, qui ad eam agg •… , in • aque •… ent, li •… illud, ut in ipſis literis ſanctis tanquam in luce •• a contin •• ur. 〈◊〉 . •… 4.7 He that could find in his heart to ſpend his groat, or go a mile to ſee a Camel dance a Jigge; let him but lay his finger on his mouth, that he ſpoil not the Pageant with immoderate laughing, and he may (without any further coſt, or pains) be partaker of as prettie a Sport, to ſee a grand demure▪ School-Divine, laying aſide his wonted habit of Metaphyſical Proof, turned Doctour Similitude on a ſuddain, and ſwaggering it in the Metaphorical Cut. For what one joynt or ſtrain is there, in this long laborious vaſt Similitude, that doth any way encline unto the leaſt ſemblance of Truth: or can be drawn, to illuſtrate any ſuch Meaning, as this man intended; or any way to break the force of our Writers Arguments drawn from the forecited places? For, firſt, what Semblance is there between a private mans Interpretation, or Comprehenſion of Scripture-ſence, and the putting of a Light or Candle under a Buſhel? For what though ſome one, ſome few, or more ſuch men, will apprehend this or that to be the full Meaning of ſome controverſed place in Scripture? I am (by our Churches Doctrine) no more bound to Believe them, then I am to Believe the Pope of Rome, whom I never ſaw, nor knew. I am bound to Believe neither of them more, then if they ſhould tell me, that the whole Light of that candle which ſhines alike to all, were onely comprehended in their eyes. For by our Doctrine I may behold the ſame Light of Scriptures, which they do, as freely as they; Judge of it by mine own eyes and Senſe as well as they; not onely ſubmit my Senſe and judgement unto theirs. But if we ſhould (as this • eſuite would have us) permit the judgement of all Scripture-ſence, wholly and irrevocably unto the Pope and his Cardinals; as if their Conſiſtorie were the compleat Hemiſphere, or rather the 〈 in non-Latin alphabet 〉 ſphere, the whole ſphere wherein this heavenly Lamp doth ſhine: then indeed we ſhould ſee no more of its Light, then we could of a Candle put under a Buſhell, or locked up in ſome cloſe Room; In which Caſe we might Believe others, that it did ſhine there ſtill, but whether it did ſo or no, we could not Judge by our own eyes. And in like manner would this Doctor perſwade us, that we ſhould judge of this Light of Scriptures, onely by the Teſtimonie or Authoritie of ſuch, as ſee it ſhine in the Conſiſtorie at Rome, not with our own eyes. Had the Lord permitted but one grain of good wit to have remained in this Buſhel of Bran; not Impudencie in grain could without Pluſhing have offered to accuſe our Church for hiding the Light of Scriptures under a Buſhell; when as we contend, the free Uſe of it ſhould be permitted to the whole Congregation. But he diſputeth of the Light, as Blind men may of Colours. He lived at Ingolſtade, and the Light of Gods Word was at Rome lockt up within the compaſſe of the Conſiſtorie, ſo that he could not ſee to make his compariſon of it. Secondly, what Proportion is there between the Churches Authority, (ſuch Authority as he claims for his Church) and a Candleſtick? Let the Conſiſtory be ſuppoſed the Candleſtick, wherein the word of God doth ſhine as a Light or Candle. Doth it indeed ſhine there? unto whom? To all that will aſſociate themſelves to that Church? Come then, let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immediately ſee the Truth of Scriptures, clearly and diſtinctly with our own eyes, becauſe the Pope, or Trent-Councel holds out unto us the Books of Canonical Scripture? May private Spirits diſcern their true Sence in matters of Faith, as clearly as if they were a Light indeed to thee? Oh no, you quite miſtake his meaning, in making ſuch Collections; Let Valentian explicate himſelf in the end of this fourth Paragraph.

8 •… quam Eccleſia ſententiam al • q • am ex Scriptura colligit, ſcripturán que proinde, ut eſt à ſe ſecun • um Apoſtolic • m traditionem • ntell • cta, c •• tr •• iis er •… us opponit: ſ •… a improbitas eſt, aliquid pr •• erea d • ſiderare in ejuſmodi ſcripturae vel autho • ita • e, v • l inte • p • etatione, q •• cunque id fiat • ive di •… tis • ive obſcu • i • atis praetextu. Q • ae 〈◊〉 ſcriptura per authorita •• m Eccleſia commenda 〈◊〉 , explica •… ue, ea jam h • c ipſo & maxime 〈◊〉 authentica, & • ple • di •… 〈◊〉 clariſsi •… que 〈◊〉 , tanquam 〈◊〉 , vide 〈◊〉 (ut ſupra expo • eban us) poſita ſuper candela •• um. Tom. 3. diſp. 〈◊〉 . q • aeſt. 1. punct. 7. par • graph. 4. After the Church hath once gathered any Opinion out of Scriptures, and thereupon oppoſeth the Scripture (thus underſtood by it, according to the Apoſtolical Tradition) unto contrary Errours: It is extream Impiety and wickedneſs to deſire any more, (either concerning the Authority or Interpretation of that parcel of Scripture) under what Pretence ſoever, of Difficulty, Obſcurity or the like. To that Scripture (I pray mark his words wel) which is commended and expounded unto us by the Authority of the Church, that Scripture now (ea jam) even for this Reaſon (hoc ipſo) is moſt Authentick, and ſhines moſt ſplendently, mojt clearly, like a Light, videlicet, as we have formerly expounded put upon a Candleſtick: Nay in good ſooth juſt like a Candleſtick put upon a Light or Candle. For in this Countrey wherein we live, we ſee the Candleſtick by vertue of the Light, not the Light by means or vertue of the Candleſtick. And yet if your Church be the Candleſtick, as you ſuppoſe, and the Scripture the Light (as you expreſly acknowledge:) we muſt by your Doctrine diſcern the Light of Scriptures, only by the Commendation, Explication, or Illumination of your Church, the Candleſtick. And this Illumination is only her bare Aſſeveration, for Scriptures ſhe ſeldom expounds, but only by Negatives or Anathemas. The beſt Correction that can be made of this untoward, crooked, unwieldly Similitude, would be this: whereas this Doctor ſuppoſeth the Pope to be the Church, and ſaith further, neceſſe eſt ut lumen illud ſi dei quod in divinis literis ſplendet praeſer at Eccleſia: Let him put lucem for lumen and ſo the Pope (being by his Aſſertion the Church) may be truly called Lucifer. And then, as, when Cloth ſhrinks in the wetting, men ſhape their Garments accordingly, making ſometimes a Jerkin of that which was intended for a Jacket: ſo out of this unhandſome ill-ſpun ſimilitude, which was marred in the making, we may frame a ſhorter, which wil hold exceeding wel, on this faſhion: Even as Satan, being the Prince of Darkneſſe, doth to mens ſeeming transform him ſelf into an Angel of Light: Juſt ſo doth the Roman Lucifer, being (by Valentians Confeſſion) but the Candleſtick, labour to tranſform him ſelf into the Light it ſelf; and would be taken for ſuch a Light or Candle, as ſhould make the very Light of Heaven it ſelf (Gods Word) to ſhine moſt ſplendently and clearly by the glorious Beams of his Majeſtical Infallibility once caſt upon it. For otherwiſe, unleſſe the Supernatural Glory of his Infallibility do infuſe Light, or adde freſh Luſtre to this Light, or Lantern of Truth, the Candleſtick naturally gives no increaſe of perſpicuity to the Light or Candle, Which wil ſhine as clear in a private Mans hands, (ſo he wil take the pains to hold it) as in a Publick Candleſtick. But that which 〈1 paragraph〉 . I would have the ſerious Reader to obſerve eſpecially, is this Speech of his; Scripture, as once commended unto us, or expounded by the Churches Authority becomes thereby moſt Authentick, and ſhines moſt clearly, and moſt ſplendently. For this ſame Doctor, (if a Doctor may be ſaid the ſame, affirming and denying the ſame) in the beginning of that Diſpute would gladly ſhuffle ſo, as he ſhould not be taken with that Trick, which wil diſcredit their Cauſe for ever, and deſcry their villanous Blaſphemy in this Doctrine of their Churches Authority. There he would perſwade us, that he doth not allow of this Speech, [I believe this or that to be a Divine Revelation, becauſe the Church doth tell me ſo:] or of this; [the Church is the Cauſe, why I believe the Divine Revelations:] whereas this Speech of his, (Quae Scriptura per Authoritatem) doth infer the Authority of the Church to be the very principal, and immediate Cauſe of our Aſſent unto Scriptures.

9 Secondly, I would have the ſober Chriſtian Reader to obſerve, what an unhallowed and unchriſtian Conceit it is, to admit the Scriptures for a Lantern, and yet to affirm that Chriſtians cannot behold the Light therein contained, but only as the Church of Rome doth hold it out, what is this elſe, but to call the People from the marvailous Light Yet have the Papists in times of Darkneſſe born the People in hand that the Bible was the Holy Mount which no man might approach but the Prieſt of the Goſpel, unto the fearful Lightnings of the Law? And to make the Pope that Mediator, which the People implicitely did requeſt Exod. 20. 18. when they deſired that Moſes might ſpeak to them, not God. If we be in Chriſt, then are we not called into Mount Sinai, to burning Fire, Blindneſſe, Darkneſſe, and Tempeſts; this Light of the Goſpel is not environed with a fearful Cloud, or Smoak, threatning Deſtruction if we ſhould go up into the Mount to hear the Lord himſelf ſpeak: we have an Advocate with the Father, and need not look for a Moſes to go up for us, while we ſtand trembling a far off. For as our Apoſtle tels us, Heb. 12. 22. We are come unto the Mount Sion, and to the City of the living God, the celeſtial Jeruſalem, and to the company of innumerable Angels, and to the congregation of the firſt-born, which are written in heaven, and to God the Judge of all, and to the Spirits of juſt and perfect men, and to Jeſus the Mediator of the new Teſtament, and to the bloud of ſprinkling, that ſpeaketh better things then that of Abel. What is the Conſequence or Effect of this our Calling? Our Apoſtle makes this Inference, verſe 25. See therefore that ye deſpiſe not him that ſpeaketh. Whom did he mean? The Pope, or Cardinals? But they would be but of like Authority as Moſes was? but he that Speaketh untous, is of far greater. For ſo our Apoſtle collects, See that ye deſpiſe n • t him that ſpeaketh: for if they eſcape not, which refuſed him, that ſpake on Earth, much more ſhall we not eſcape, if we turn away from him which ſpeaketh from Heaven. The Iſraelites I ſuppoſe had deſpiſed Moſes, if they had admitted any other infallible Teacher beſides him, whileſt he was alive, or believed any other, as wel as his Writings, after his death, but only ſo far forth, as they could diſcern their Words to be conſonant unto his. If Moſes Writings were to theſe Jews a plain Rule of Faith, then much more muſt Chriſts Word, regiſtred by his Apoſtles and Evangeliſts, by the Rule of Faith unto us. That Moſes Doctrine was their Rule of Faith, a Rule moſt plain and eaſie, theſe places following abundantly teſtifie.

CAP. XVII.

That the Moſaical Writings were a moſt perfect Rule, plain and eaſie to the Ancient Iſraelites.

1 SO perfect Directions had Moſes left for Poſterities perpetual inſtruction, that a great The Author of the • 8. Pſal. v. 3, & 4. Prophet in later Ages, deſirous to bring Gods people into the right Paths which their Fathers had forſaken, and for this purpoſe profeſſing to impart to them whatſoever he had heard or learned, from his godly Anceſtors: doth but trace out the Print of Moſes footſteps, almoſt obliterate and overgrown by the ſloth and negligence of former Times, wherein every man had trod what way he liked beſt. And though the ſame Prophet deſcend to later Ages, as low as Davids; Yet he proceeds ſtill by the ſame Rule, relating nothing but ſuch Hiſtorical Events or Experiments as confirm the Truth of Moſes divine Predictions, ſuch as are yet extant in Canonical Scriptures. So perfect and abſolute in his judgement, was that Part of the Old Teſtament which then was written, to inſtruct, not only the Men ſuch as he was, but every Child of God; that he preſumes not to know or teach more them in It was written. And thus much this people ſhould have done by Moſes Precept, without a Prophet for their Remembrancer. 〈1 paragraph〉 . And theſe Words which I command thee this day, ſhall be in thine heart. And thou ſhalt rehearſe them continually unto thy children, and ſhalt talk of them when thou tarrieſt in thine houſe, and as thou walkeſt by the way, and when th •… lieſi down, and when thou riſeſt up. And thou ſhalt bind them for a Sign upon thine hand, and they ſhall be as Frontlets between thine eyes. Alſo thou ſhalt write them upon the poſts of thine houſe, and upon thy gates. And again S • t your hearts unto all the Words, which I command you this day, that you may command them unto your children, that they may obſerve, and do all the Words of this Law. For it is no vain Word concerning you, but it is your Life: and by this Word you ſhall prolong your dayes.

2 Queſtionleſſe they that were bound to obſerve, and do this Law, were bound to know it; and yet Moſes refers them not to his Succeſſor, as if it were ſo obſcure, that it could not poſſibly be known without his Infallibility; but on the contrary, he ſuppoſeth it ſo plain and eaſie, that every Father might inſtruct his Son in it, and every Mother her Daughter. It was their own daily Experience of the fruits and benefits in Obeying, of their harms and plagues in Diſobeying his Precepts, which was to ſeal their Truth unto their Conſciences. For without ſuch Obſervation, without ſquaring their Lives, and comparing their Thoughts, and Actions unto this ſtreight and plain Rule, all other Teſtimonies of men, or Authorities of their moſt infallible Teachers were in vain. The Miracles which they had ſeen to day, were quite forgotten ere nine dayes after. Nor could their Perſwaſions, or conceit of Moſes Infallibility, ſerve them for any Rule, when they had ſhaken off theſe inward Cogitations, and meaſured not the Truth of his Predictions by Experiments. In their Temptations they were as ready to diſclaim Moſes, as alwayes they were to diſtruſt God whoſe mighty Wonders they had ſeen. To what uſe then did the ſight of all Gods Wonders, or of Miracles wrought by Moſes ſerve? Motives they were neceſſary and excellent to incline their ſtubborn hearts to uſe this Law of God for their Rule, in all their Actions and proceedings: and to cauſe them ſet their hearts unto it, as Moſes in his 〈1 paragraph〉 . laſt Words commands them. For this Law, as he had told them 〈1 paragraph〉 . before, was in their Hearts.

3 Would any man that doth fear the Lord, or reverence his Word, but ſet his heart to read over this Book of Deuteronomy, or the one hundred and nineteenth with ſundry other Pſalms, but with ordinary Obſervation or attention, (that ſo the Character of Gods Spirit, ſo lively imprinted in them, might be as an Amulet to prevent the Jeſuites Inchantments:) It would be impoſſible for all the wit of Men or Angels, ever to faſten the leaſt ſuſpicion on his thoughts, whether the Ancient Faithful Iſraelites did take this Law of Moſes for their Infallible Rule in all their proceedings. For nothing can be made more evident, then this Truth is in it ſelf; That the Iſraelites Swarving from this Rule, was the Cauſe of their departure from their God; and the Occaſion, or Cauſe of their Swarving from it, was this deviliſh Perſwaſion, which Satan ſuggeſted to them then, (as the Jeſuites do unto the Chriſtian People now:) That this Law was too Obſcure, too Hard, too Difficult to be underſtood: no compleat Rule for their actions, without Traditions, or 〈1 paragraph〉 . relying upon their Prieſts or Men in chief Authority. This Hypocriſie Moſes did wel foreſee would be the beginning of all their Miſeries, the very Watch-word to Apoſtaſie. For which Cauſe he labours ſo ſeriouſly to prevent it. Deut 30. 14. For this Commandment which I ſet before thee this day, is not hid from thee, neither far off, but the Word is very near unto thee, even in thy mouth, and in thy heart, to do it. How was it in their Mouthes and in their Hearts, when it was ſo obſcure, and difficult unto them, after Moſes Death? It was in their Hearts, and in their Poſterity too, had they ſet their hearts to it. But as it is true, Pars ſanitatis eſt velle ſanari, It is a part of Health to be willing to be healed; ſo was it here Pars morbi, nolle ſanari, more then a part of this their grievous Diſeaſe, (their Blindneſſe of heart) was their proneneſſe to be perſwaded that this Word or Doctrine, which Moſes here taught was too Obſcure, and Difficult for them to follow. They firſt began (as the Jeſuites do) to pick Quarrels with God: for which their Stubbornneſſe he gave them over to their hearts deſire: And this his Sacred Word, which ſhould have been a Lantern unto their feet, and a Light unto their paths, as it was to Davids, became a ſtumbling Block, and a Stone of offence, 1 Cor. 1. 23. What was the reaſon? By their ſwarving from this plain and ſtraight Rule their wayes became crooked, and their actions unjuſt. And it is the Obſervation of the wiſe Son of Sirach. Eccle. 39. 24 As Gods wayes are right, and plain unto the juſt, ſo are they ſtumbling Blocks unto the wicked. Not Moſes himſelf, had he been then alive, could have made this, or any other true Rule of Faith, plain unto theſe Jews, whileſt they remained perverſe and ſtubborn. And had they (without Moſes, or any infallible Teachers help) caſt off this Crookedneſſe of heart, Moſes his infallible Doctrine had ſtil remained eaſie, ſtreight and plain unto them. For it was in their Hearts, though hid and ſmothered in the Wrinkles of their crooked Hearts. In our Saviours time, they wil not aſſent unto the Word written, nor unto the Eternal Word, unto which all the Writings of the Prophets gave Teſtimony, unleſſe they may ſee a John 6. 30. Signe; What was the Cauſe? They had not laid Moſes Commandments to their hearts. For John 5. 46. had they (from their hearts) Quod vero ſu • j •• git Malachias, Mementote legis Moi • i ſervi mei quā mandavi ei in Ch • reb ad o •• em Iſrael: pr • cepta & judicia opp • rtune commēorat, poſt decl •• atum 〈◊〉 •… inter obſervato • es l •• is contemp •… diſcrimen: ſi •• l etiam u • diſcant leg •• 〈◊〉〈◊〉 , & 〈◊〉 in 〈◊〉〈◊〉〈◊〉 q •• m judicem faci • nd • eſt inter bonos & malos ipſa diſcretio. Non enim ſ •• ſ • ra idem Dominu • ait Judais, ſi •… e 〈◊〉 Moiſi, crederetis & mihi. De meenim ille ſcripſit: Carnaliter quippe accipiendo leg • m, & ejus •… ſtium figuras eſſe neſcientes in illa murmura co • ruerunt, ut dicere auderent: 〈◊〉 • ſt qui 〈◊〉 D •• • t quid amplius quia cuſ •… mandata ejus, & quia ambulavimus ſimplices ante • aciem Do •… Auguſt. de 〈◊〉 Dei lib. 20. cap. 28. Believed Moſes, they had Believed 1 Cor. 1. 22. Chriſt. For all whoſe Miracles, wrought for their good, in their ſight and preſence, they cannot or wil not ſee, that his Words were The Words of Eternal Life, as Peter confeſſeth, John 6. 68. Nor would any Jeſuite have acknowledged as much, had be been in their place. For why ſhould he? Any other might ſay, he had the Spirit of God, and that he was the Meſſias; and what if Peter one of his Fellows, late a Fiſher-man, did confeſſe him? The Scribes and Phariſees, principal Members of the viſible Church, deny him to be their Meſſias. And how ſhould they know his Words to be the Word of God, unleſſe the Church had confirmed them? If Chriſt himſelf ſhould have ſaid in their hearing as he did to the Jews, John 5. 46. Moſes wrote of me, conſider his Doctrine, and lay it to your hearts: A Jeſuite would have replied, You ſay Moſes wrote of you; But how ſhal we know that he meant you? Moſes is dead, and ſaies nothing, and they that ſit in his Chair ſay otherwiſe. And verily the Scribes and Phariſees had far greater Probabilities to plead for the Infallibility of that Chair, then the Jeſuites can have for their Popes: who, had they been in the others place, could have coyned more matter out of that one ſaying of our Saviour, Mat. 23. 2. Sedent in Cathedra Moſis, for the Scribes and Phariſees infallible Authority, then all the Papiſts in the world have been able to extract out of all the Scriptures that are or can be urged, for the Pope or Church of Romes Infallibilitie.

4 The Scribes and Phariſees (though no way comparable to the • eſuites, for cunning in painting rotten, or ſubtilty in oppugning Cauſes true and •… nd) could urge for themſelves, againſt ſuch as confeſſed Chriſt, that none of the Rulers, nor of the Phariſees did Believe in him; but only a Curſed Crew of ſuch as knew not the Law, John 7. 48. They could Object the Law was obſcure, and the interpretation of it did belong to them. But could theſe pretences excuſe the people for not obeying Chriſts Doctrine? You will ſay (perhaps) they could not be excuſed, becauſe Chriſts Miracles were ſo many and manifeſt. Theſe were ſomewhat indeed, if Chriſt had been their Accuſer. But our 〈1 paragraph〉 . Saviour ſaith plainly, that he would not accuſe them to his Father. And for this cauſe he would not work many Miracles amongſt ſuch as were not moved with the like already wrought, leſt he ſhould increaſe their Sins. If Chriſt did not, who then had reaſon to accuſe them? Moſes as it is in the ſame place, did: Moſes, in whom they truſted and on whom they faſtened their Implicite Faith: Moſes, of whom they thought and ſaid, We will Believe as he Believed: Moſes, whoſe Doctrine they (to their ſeeming) ſtood as ſtifly for, againſt Chriſts new Doctrine, (as they ſuppoſed) as the Jeſuites do for the Catholick Church (as they think) againſt Hereticks and Sectaries as they term us. Why then is Moſes, whom thus they honoured, become their chief Accuſer? becauſe while they did Believe on him, only for Tradition, or from pretence of Succeſſion, or for the dignity of their Temple, Church, or Nation, they did not indeed Believe Him, nor his Doctrine. For had they Believed his Doctrine, they had Believed Chriſt; For he wrote of Chriſt. So he might (thinks the Jeſuite and yet write ſo obſcurely of him as his Writings could be no Rule of Faith to the Jews without the Viſible Churches Authority. Yea rather they ſhould and might have been a Rule unto them for their good, againſt the Viſible Churches Authority, and now remain a Rule or Law againſt both, to their juſt condemnation becauſe the Doctrine of Chriſt was ſo plainly and clearly ſet down in theſe writings had they ſet their hearts unto them. Even the Knowledg of Chriſt, the Word of life it ſelf was in their mouthes and in their hearts. For that Commandment which Moſes there gave them, was That Word of Faith, which S. Paul the infallible Teacher of the Gentiles did preach as he himſelf teſtifies, Rom. 10. 8. If any man aſk how this Place was ſo eaſie to be underſtood, of Chriſt; or how by the doctrine of Moſes Law, the doctrine of the Goſpel might have been manifeſted to their Conſciences: my Anſwer is already ſet down in our Saviours Words; Had they done Gods Will (revealed unto them in that Law) they ſhould have known Chriſts Doctrine to have been of God.

5 Had they, according to the preſcript of Moſes Law, repented them of their Sins from the bottom of their Hearts, the Lord had blotted all their Wickedneſs out of His remembrance. And their hearts once purged of Wickedneſſe would have exulted in his preſence that had made them whole; Faith would have faſtened upon his Perſon though never ſeen before. 〈1 paragraph〉 . Not the Moon more apt to receive the Sun-beams caſt upon it, then theſe Jews hearts to have ſhined with the Glory of Chriſt, had they caſt away all Pride, and Self-conceit, or the Glory of their Nation: but unto them, (as now they are, and long time have been) ſwollen with Pride, and full of Hypocriſie, Chriſts Glory is but as clear Light to ſore or dim-ſighted eyes: They wink with their eyes, leſt they ſhould be offended with the Splendor of it. This Doctrine of Chriſt, and Knowledge of Scriptures in points of Faith, ſhall be moſt obſcure to us, if we follow them in their fooliſh pretences of their Viſible Church: moſt clear, perſpicuous, and eaſie, if we lay Moſes Commandments to our hearts. For Truth Inherent muſt be as the eye-ſight, to diſcern all other things of like nature.

CAP. XVIII.

Concluding this Controverſie according to the ſtate propoſed, with the teſtimony of Saint Paul.

1 WE may conclude this Point with our 2 Cor. 4. 3. 4. Apoſtle; Si Evangelium noſtrum tectum eſt, iis qui pereunt tectum eſt: in quibus Deus hujus ſaeculi excaecavit mentes, id eſt, infidelibus, ne irradiat eos lumen Evangelii gloriae Chriſti, qui eſt imago Dei. If the Goſpel be Obſcure, or rather hid, (For it is a Light, obſcure it cannot be. God forgive me if I uſed that ſpeech, ſave only in our Adverſaries perſons) It is hid only to ſuch as have the eyes of their mind Blinded by Satan, the God of this World. Of which Number, may we not (without breach of Charity) think he was one, who ſeeing the light and evidence of this place, would not ſee it; but thought it a ſufficient Anſwer to ſay Bellarm. lib. 3. de v •… . Dei. ca • 2. Re • p. ad. 5. • rg. The reaſ • n why 〈◊〉 with his • ellows and many other g • eat Sch • l • ars beſides, make ſuch Hyp •… iti • al Glaſſes of S •… plainly teaching what th • y deny, is their not conſidering that the ſame inordinate Aff • ctions which made the Jews to reject the very •… orical Truth or Letter of the G • ſpel, makes ſuch as admit it, content themſelves with it only, never locking into the Meaning of the Spirit, if 〈◊〉 once contradict their Deſi • es. Of this • alla •• in the 3. Sect of the 4. bo • k. Apoſiolus non loquitur de intelligentia Scripturarum, ſed de cognitione & ſide in Chriſtum; The Apoſtle ſpeaks not of underſtanding Scriptures, but of Knowing and Believing in Chriſt. It is well the Jeſuite had ſo much Modeſtie in him as to grant this later, that he ſpake at the leaſt of Knowing Chriſt. For if the knowledg of Chriſt be ſo clear to the godly and elect, then are the Scriptures clear too, ſo far as concerns their Faith. For S. Paul wrote this, and all his Epiſtles, only to this end, that men might truly come to the Knowledge of Chriſt. But he meant of a perfect and true Knowledge, not ſuch as Bellarmine (when he gave this Anſwer) dreamed of; ut neque ſit puer, neque anus Chriſtiana, quae non ſciat Chriſtum natum, & incarnatum fuiſſe. Saint Pauls Coſpel was ſufficiently known (in this mans Senſe of his words) becauſe there is neither Chriſtian childe, nor old wife, but knows that Chriſt was incarnate and born. Too many I fear of his, and his fellows catechizing, know Chriſt no otherwiſe, then old Wives, or little Children know ordinary matters or Stories paſt, that is, only by old Wives Tales, lying Legends, or Tradition. And on this faſhion, and better, did the Jews Know Moſes, and Believed on him; yet did they neither Know Him, nor his Doctrine, as they ſhould have done, nor in ſuch a Senſe, as the Scripture uſeth this word Knowledge. Such as he would have us content our ſelves withall is rather blindneſſe then Knowledg, and makes a man never a whit the better Chriſtian, but a greater Hypocrite.

2 Let Bellarmines Anſwer ſtand thus far for true, that the Knowing of Chriſt, and Belief of the Goſpel, are manifeſt to all, that are not given over to Jewiſh Blindneſſe. And what it is to Know Chriſt, or believe the Goſpel in Saint Pauls Phraſe, (by Gods aſſiſtance) we ſhall further explicate in the Articles following. To Know Chriſt was all Saint Paul deſired, becauſe it contained all Knowledge of Scriptures: and whether Saint Paul did not deſire to Know Scriptures, or whether he had not his Deſire herein, 〈◊〉 Chriſtian Conſciences judge.

3 And becauſe I muſt conclude this Point, (as I promiſed) with this Teſtimony of Saint Paul: Beloved Chriſtian whoſoever thou art, that ſhalt read theſe Meditations, ask Counſel of thine own Heart, Conſult with thy Conſcience, conſider well, and give Sentence betwixt me and this Romiſh Doctor, what kind of Knowledge Saint Paul here meant: whether an Implicite or Hear 〈◊〉 Knowledge of Chriſt and his Kingdom in groſſe, or an expreſſe, diſtinct, true Knowledge (raiſed from Moſes and the Prophets conſonancy with the Goſpel, of Scriptures neceſſary to Mens Salvation in their ſeveral Courſes of life. I 〈◊〉 not wrong thy Judgement ſo much, as to ſeek Arguments, or Authorities of Expoſitors, for thy information in this plain undoubted ca • e. It ſhall ſuſſice to rehearſe the Words of that Law, about whoſe Sence we now contend, and by which we muſt be tried; from the twelfth verſe of the third, to the ſixth verſe of the fourth Chapter of the ſecond to the Corinthians.

4 Seeing then we have ſuch truſt, we uſe great Boldneſſe of Speech, and we are not as Moſes, which put a Veil upon his face, that the Children of Iſrael ſhould not look unto the end of that which ſhould be aboliſhed. Therefore their minds are hardened. For until this day remaineth the ſame Covering untaken away in the reading of the Old Teſtament. Yet was the Old Teſtament the only Scripture in thoſe times eaſie to be underſtood, but for this Veil. And this Veil (as the Apoſtle adds, verſe the fourteenth) put away theſe Scriptures then which were ſo difficult to the Jew, are Eaſie to all that are in Chriſt, by whoſe death the Veil was rent, and that Light which ſhone on Moſes face as the Sun upon the Eaſtern ſkie in the dawning, was fully manifeſted to the Inhabitants of the earth ſince the Sun of righteouſneſſe did appear. For the publiſhing of the Goſpel is the putting away of the former Veil. But for the Jewes even until this day (ſaith the Apoſtle) When Moſes is read, the Veil is laid over their hearts. Nevertheleſſe when their hearts ſhall be turned unto the Lord, the Veil ſhall be taken away. For this Doctrine of Saint Paul (as often 2 〈◊〉 . 3. 15. 16. hath been ſaid) was in their Hearts, and in their mouthes, Deut. 30. 14.

The Apoſtle concludes, Now the Lord is the Spirit, and where the Spirit of 7. the Lord is, there is Liberty: Liberty indeed in reſpect of that Servitude which was under the Law; then they were Servants becauſe they knew not their Maſters will, John 15. 15. but ſince the Miniſtry of the New Teſtament, We all behold as in a Mirrour, the Glory of the Lord with open face. Verſe 18. Out of our Apoſtles diſcourſe, this is moſt evident, that it was the Glory of his Miniſtry, and Evidence of Doctrine which made him ſo conſident, in the execution of this Function. God (ſaith he) hath made us able Miniſters of the New Teſtament, not of the Letter, but of the Spirit, 2 Cor. 3. 6. And this, compared with the Miniſtry of the Old, did far exceed it in Glory and Perſpicuity, as he proves from the ſixth verſe to the eighteenth.

5 The judicious Reader, though not admoniſhed, would of his own accord obſerve how the Apoſtle takes Clearneſſe and Perſpicuity as an Adjunct of the New Teſtament's Glory; the 〈1 paragraph〉 Jeſuites quite contrary would make the Scriptures Dignity and Majeſty Mother of Difficulty and Obſcurity. But becauſe it was ſo much more glorious and perſpicuous then the Miniſtery of the Old Teſtament was, The Apoſtle infers, 2 Cor. 4. 1, 2. Therefore, ſeeing we have this Miniſtery of the New Teſtament, (ſo glorious and perſpi • uous) as we have received mercy, we faint not; but have caſt off the cloak of ſhame, and walk not in craftineſſe, neither handle we the Word of God deceitfully (for why ſhould any when it will approve it ſelf) but in declaration of the Truth approve our ſelves to every mans Conſcience in the ſight of God. What Proof could he make to their Conſciences, but only from the Evidence of that Truth which he taught, and his Sincerity in teaching it? Theſe two would bind all ſuch as made any conſcience of their wayes to admit his Doctrine. Whence he infers in the very next words, verſe 3. If then our Goſpel be bid, &c. Briefly refuting all the Romaniſts Objections in this Argument, before they were conceived, punctim, even to an hairs breadth, For this would have been their common place, had they lived in Saint Pauls time. You may boaſt and ſay your Doctrine of the New Teſtament is evident and manifeſt, but what wiſe man will believe you, when a great many, as good Schollers as your ſelf, think the contrary moſt true. Unto this Objection of the Jews then, of the Jeſuites now, of Satan both now and then, and alwayes frequent in the mouth of Hell, our Apoſtle anſwers directly, (as from his Doctrine we have done all the Jeſuites Arguments.) If the Goſpel be hid, (as indeed to ſome (too many) it is) Yet it is hid only to them that periſh, whoſe Minds the God of this World hath blinded, that the glorious Goſpel of Chriſt, which is the Image of God, ſhould not ſhine unto them.

6 The Goſpel then did ſhine, yet not to Blinded eyes; to whom then? only to ſuch as were indued with the Spirit of Liberty: ſeeing the New Teſtament, as he ſaid, was the Miniſtry of the Spirit, of which theſe Jews were not partakers; becauſe they followed the Letter or Outſide of the Law, and had Moſes Writings, (as children, Leſſons they underſtand not) at their Tongues end, not in their Hearts.

SECT. III.

That The continual practiſe of Hereticks in urging Scriptures to establiſh Hereſie; and the diverſity of opinions amongst the Learned about the Senſe of Them, is no juſt Exception, why They ſhould not be acknowledged as the Sole, Entire, and Compleat Rule of Faith.

OUt of the former Diſcourſe their other Objections are almoſt anſwered already: and they be eſpecially Two. The firſt, If the Scriptures be plain and eaſie, how comes it to paſſe, that there ſhould be ſuch Contentions amongſt the Learned about them? Or whence is it, that every Heretick is ſo forward to urge Scriptures for his Opinion even to the Death? The Second lies (as it were) in the womb of this, (as this did in the former's) and drawn out in its proper ſhape, is thus. There can be no certain Means of taking up controverſies or contentions in the Church, but only by admitting an Infallible Authority for deciding all controverſies viva voce, ſeeing the Scripture is alwayes made a party on all ſides, in ſuch contentions.

2 In the former Objection they indict the Scriptures as the Principal: in the later, our Church, as an Abetter of ſuch Quarrels and Contentions as it breeds. For our Church we ſhall anſwer in the next: for Gods Word in this preſent Section.

CAP. XIX.

Containing the true State of the Queſtion, with the Adverſaries General Objections againſt the Truth.

1 IT cannot be denied, that alwayes there have been, and alwayes will continue, Contentions amongſt learned men in Points of Faith or Doctrine, or about the true Sence or Meaning of Scriptures, in theſe & other Caſes. For thus much theſe Scriptures themſelves do plainly witneſſe, Opor •… eſſe haereſes. For there muſt be Hereſies, even among you, that they which are approved 1 Cor. 11. 19. 〈◊〉〈◊〉 . 〈◊〉 . 〈◊〉 . among you, might be known. But the Queſtion is not whether there have been, now are, or alwayes ſhall continue many Contentions about the Senſe of Scripture: but Firſt, Whether the Scriptures have not plainly ſet down the original Cauſes and nurſes of ſuch Contentions, and the Means how to avoid them, (ſo men will be ruled by them) moſt plain for this purpoſe: or, Secondly, Whether, not ſubmitting their wils, deſires and affections unto theſe plain and perſpicuous Rules of life, this ſuppoſed Infallible Rule of the Romiſh Church can prevent, remove, or compoſe all ſuch Contentions, according to the Truth, and cauſe men ſtedfaſtly hold the Unity of Faith in the Bond of Peace.

3 The Cauſes of Contentions about the Sence of Scriptures, are •… 14. 4 James 4 3. the very ſame with the fore-mentioned, which made the Scriptures unto ſundry ſeem Obſcure; or the ſame, which make men to miſtake their true Sence and Meaning. For even theſe Wars and Contentions whereof we ſpeak (ſpecially theſe) ariſe from Luſts, which ſight in our members: † we luſt and have not, we envy and have indignation, and cannot obtain: we fight and war, and got nothing, (not the Truth which we ſeek) becauſe we ask it not. Do not ſuch as contends moſt about the true Sence, aſk it moſt? doth not every Heretick, the earneſter he is, profeſſe that he prayes for the Truth ſo much the more ſervently? yea, but ſuch men receive not that which they ſo earneſtly ask becauſe they ask it amiſſe. They deſire ſkill in Scripture to advance their own Conceits and maintain their fooliſh and carnal Affections, otherwiſe asking they ſhould have, and ſeeking they ſhould find, eſpecially the true Sence and Mat. 7. 〈◊〉 . Meaning of Gods Word, which muſt inſtruct us, how to frame all our other Petitions unto God aright.

4 Theſe and infinite like places we acknowledge, plainly declaring the Cauſes of Contentions, and as many more, (ſome of which ſhall be here and there inſerted) directing us how to avoid all occaſions of ſtri • e and debate. Both which if we obſerve, Contentions will quickly ceaſe; Which, thoſe not obſerved, muſt increaſe, as a juſt puniſhment of Truth neglected, co •… icted or low eſteemed, notwithſtanding the beſt indeavours of any Authority upon earth imaginable to the contrary.

5 But ſome perhaps will demand, Is there no uſe of Humane Authority in this Caſe? yes; As for the begetting of true and lively Faith, we ſupoſe the live-voice of an Ordinary Miniſtery as the Organ, whereby the written Word muſt be conveyed to our Spirits: ſo for retaining the Unity of this Faith in the Bond of Peace, for ſuppreſsing or preventing all Occaſions of Schiſmes, Hereſies, or Contentions; we acknowledge the neceſſary Uſe of a Lawfull Magiſtracie, yet no infallibilitie in either. The proper end and uſe of Both is to eſpouſe mens The true Uſe of the Magiſtracie and Miniſtery for avoyding Schiſmes and Contentions. Souls with an indiſſoluble knot of Love and Loyaltie unto the written Word, the only Infallible Rule of that Faith whereby they live: The One, by unfolding the generall Points or Maximes of Chriſtian Faith: The other, by conſtraining them, at leaſt, to a civil Practiſe of undoubted Principles acknowledged by all; and inhibiting ſuch Courſes as the Moral Precepts of this Canon have defected for Cauſes and Nurſes of Contention. Our Adverſaries, whether out of wilfull malice or overſight, or out of both, (according to the diverſities of their tempers) have taken occaſion to traduce our Churches Doctrine, as if it admitted no Means for preventing or compoſing Contentions, but onely the bare letter of Scripture: Whereas we all teach that the written Word is the onely Means Infallible, not the onely Means Simplie, for effecting Both. Nor doth it ſkill how neceſſary either Miniſterial Expoſitions, or Juridical Deciſions be, for bringing us unto, or retaining us in, the Unitie of the Truth profeſſed: for not Neceſsity of Means, but Infallibility of Direction is the proper, unſeparable Condition of the Rule of Faith. And ſeeing Gods Word only endures for ever, and therefore onely is Infallible: it muſt be the Sole Rule of Faith, how many or how neceſſary ſoever the Means be, that muſt bring us to the true Knowledge of it.

6 Valentian and Saero-boſcus think it all One, to acknowledge no Eccleſiaſticall The Groſneſſe of our Adverſaries Exceptions being a branch of their general Extremity mentioned, cap. 4. ſect. 1. further to be proſecuted, lib. 3. ſect. 3. cap. 11. Authority or uſe of Miniſterie, and not to acknowledge an Infallibility in Both. But this is a Poſition devoid both of Senſe and Reaſon. For, As our Senſes, though of themſelves onely capable of particular and Material Objects, ſubject to change and contingencie, are the neceſſary and onely ordinary Means whereby our Intellective Facultie is brought to apprehend Univerſal and immaterial Principles, whoſe Truth is neceſſary, everlaſting and immutable. So may the Miniſtery and Magiſtracie, though both in themſelves fallible and obnoxious to Errors, be the neceſſary and onely ordinary Means, whereby we are brought (as it were by a ſenſible Induction) to the infallible Acknowledgement of the ſupernatural, divine, eternal Truths, which are the proper Object of the illuminated or ſpiritual; as immaterial and univerſal Principles are of the natural underſtanding; which ſhall (God willing) be declared hereafter. In this place I onely thought good to forewarn the Reader of this Hiatus in our Adverſaries Collections: whereunto the blind and ignorant Engliſh Papiſt, led by ſuch blinded forraign Guides as Valentian and Sacro- • oſ ••• (who either did not, or would not know, what our Church in this Point doth hold) fall headlong in the very firſt entrance of this diſpute.

7 But in this, as in the former Queſtion, it ſhall not be amiſſe to propoſe our Adverſaries principall Arguments and Exceptions againſt our Churches Doctrine, in admitting the Scripture for the Rule of Faith. And I would requeſt any man, that is able to judge of the force and ſtrength of an Argument, to read the beſt learned, and moſt eſteemed of our Adverſaries, for the further confirmation of this Truth which we teach. Againſt which, ſome (who have not ſought into their Writings) may happily imagine, that much more hath or might be ſaid by any of them, then can be found in all their Writings. Whereas Bellarmine and Valentia two excellent Schollars, and moſt judicious Divines, (where their wits were their own) and all other good Writers of their ſide, whom I could hitherto meet with, by reaſon of the Barrenneſſe of their matter, and ſhallow unſetled Foundation of their Infallible Church, have performed as good ſervice to our Cauſe in this preſent Controverſie, as that Roman Orator, famous for his Unſkilfulneſſe in Auguſtus his time, did to the Parties whom he accuſed; I would to God (ſaid the Emperour) this fo • liſh Fellow had accuſed my gallerie, (which had been long in building) for then it had been abſolved, that is, according to the uſe of this word in Latin, finiſhed long ere this. In this Caſe we have his wiſh. And for the edification of mine own Faith in this Point, I muſt (out of the ſincerity of a good Conſcience,) profeſſe, I would not for any good on earth, but Bellarmine, Valentian, and other grand Patrones or plauſible Advocates of the Popes Cauſe, (eſpecially Valentian) had taken ſuch earneſt pains in accuſing our Churches Doctrine; for they have moſt clearly acquitted it, in that we may juſtly preſume there can be no more ſaid againſt it. And whether all they have ſaid or can ſay, be ought, I leave it to the judicious Readers judgement: I will ſet down ſome of their Objections, and then proſecute their general Topick, or forms of their Arguments, whence all particulars, which in this Caſe they can bring, muſt receive their whole ſtrength.

8 Omnes •• rreti •• qui ſcriptur • m au •… recipiunt, ipſas ſibi videntur fectam, cum ſu • s potius • ectentur •… Aug. epiſt. 222. ad Conſentuur. All Hereticks (ſaith Saint Auguſtin) which admit the Authority of Scriptures (for ſome rejected all or moſt parts of the Sacred Canon) ſeem •… themſelves to follow the Scriptures, when as indeed they follow their own Errours. 〈1 paragraph〉 . Nor do Hereſies (ſaith the ſame Father in another place) and other naughty • Opinions, which enſnare mens Souls, ſpring from any other Root then this, That the right ſenſe of Scripture conceivea amiſſe, and yet ſo conceived, is boldly and raſhly avouched.

9 And in another book of Auguſtin, it is ſaid (Valentian would have the ſaying well obſerved, as it ſhall be to his ſhame,) 〈1 paragraph〉 . That Hereticks do not cor-rupt onely the obſcure and difficult, but even the plain and eaſie places of Scriptures; and •… cum admonuit ut ab ijs tanquam à falſis prophetis caveremus.—Videntur prophe • , ſunt character & quaſi externa ſpecies, ſed prophetae •… externa ſpecie non oſtendunt nobis genuinam S. S. ſententiam, led ad •… collocatas, tanquam abominationem (ut eleganter Origenes 〈◊〉 •… ) 〈◊〉 loco ſancto. Eadem de cauſa vocantur lupi tapaces, qui veſtimentis induti ſunt ovi •• Va •… Diſputat. 1. quaeſt. 〈◊〉 pun •… paragr. 6. our Saviour Chriſt (as this Writer addeth) did intimate how obnoxious the Evangelical Doctrine was to this corruption by Hereticks, when he forewarned us, to beware of falſe Prophets. Hereticks, ſaith he, ſeem to be Prophets, becauſe they make a fair ſhew of Scripture-phraſes, which are as the Character or external ſha • e of heavenly Doctrine. But Prophets they are not, becauſe under the out • ard ſhew of heavenly words they manifeſt not the native ſenſe and meaning of the Holy Ghoſt, but their own adulterate, corrupt Opinions, ſacrilegiouſly inveſted by them in ſacrea phraſe, as it were the abomination of deſolation ſtanding in the Holy place, as Origen cl • gantly notes, Hom. 29. in Matt. By the ſame Analogie are they called ravening Wolves, being arayed in ſheeps cloathing, &c.

10 Theſe and like places are brought by Valentian (as the title and concluſion of that Paragraph ſhew) to this purpoſe: That Haec ideo recitavi, ut quoniam univerſi 〈◊〉 •… in ſuam •… ionem • icut D. Petrus inquit depravant. (2 Pet. 3.) Intel •… ce • te non in •… tam eſſe univerſalem illam, & ad ſalutem hominum accommodiſsimam authoritatem, totius fide •… , quam inqu •… mus. Valent. loc. ci • at. ſeeing all Hereticks may and do eaſily pervert the Scriptures, as Saint Peter ſaith, to their own d • ſtruction: We ſhould hence be inſtructed, that this univerſal Authority, and moſt beho •• vefull for the Salvation of all, which we ſeek as the common Judge in all Points of Faith, cannot 〈◊〉 ſeated in the Scripture alone.

11 Another Mark whereat theſe fiery Darts do uſuall aim, is; to faſten the conceipt of Hereſie upon our Church, ſeeing it hath alwayes been the practiſe of Hereticks, to cover their wicked imaginations with ſacred phraſe, and, as Lyrinenſis ſaith, to inter—ſperſe or ſtraw their depraved Opinions with the 〈◊〉 and fragrant Sentences of Scripture as with ſome precious ſpice, leſt the exha •… ation of their native ſmell might bewray their corruption to the Reader. This is a Common place trodden almoſt bare by the Engliſh pamphleting Papiſt, who learns the Articles of his Roman Creed, and general heads of Controverſies betwixt us, with their uſuall Arguments or Exceptions againſt our Doctrine, no otherwiſe then the Fidler doth his Song; holding it ſufficient for his part, to afford a Mimicks face, ſcurrilous ſtile, or Apiſh geſture, unto the • nventions of Bellarmin, Valentian, or ſome forrain Jeſuites Brain. And as it is hard for us to ſpeak, though in general termes, againſt any Sin in a Countrey—Pariſh, but one or other will perſwade himſelf that we aim at his overthwart-Neighbour, unto whom, perhaps, our reproofs are leſſe appliable, then unto him that thus applies them: ſo is it very eaſie for this Mimical crue to perſwade the ignorant or diſcontented People, that every Miniſter, whoſe perſon or behaviour, upon what reſpect ſoever, they diſlike, is the very man meant by the Ancient Father and our Saviour in the former general Allegations; if he uſe but the phraſe of Scripture, not the Character of that forrain Beaſt; Whereas their Objections duly examined can hurt none but the Objectors.

CAP. XX.

That the former Objections (and all of like kind, drawn from the Cunning Practiſe of Hereticks, in colouring falſe Opinions by Scripture (are moſt forcible to confirm ours, and confound the Adverſaries Doctrine.

1 MUſter they as many Authorities or Experiments of this Rank, as they liſt, we know the strength and nature of their weapons. They are dangerous indeed to ſuch as have not put on the Breſt-plate of Righteouſneſſe or Shield of Faith: but yet (God be praiſed) as ſharp at the one end as at the other, and they had need to be wary, how, and againſt whom they uſe them. For beaten back directly by the Defendants, they may be as fair to kill the Thrower, at the rebound, as Them againſt whom they were firſt intended. For proof hereof, look how eaſily we can retort all they have thrown at us, upon themſelves. It hath been the practiſe of Hereticks (ſay they) to miſinterpret Scriptures, and pretend their Authoritie for countenancing errours. This wounds not us, except we were naked of all Syllogiſtical Armour of proof. For they ſhould prove (if they will conclude ought to our prejudice) that none but Hereticks have uſed Scriptures Authoritie to confirm their Opinions. For if Orthodox and truly religious Writers, in the beſt and flouriſhing ages of the Church, have been as Copious and Induſtrious, in citing Authorities of Scriptures for their Opinions, as Hereticks: this Argument proves nothing againſt us, why we may not be Orthodoxes and true Catholicks, as well as Hereticks. That this hath been the practiſe of Hereticks we acknowledge; and having received this their Blow, we can return their own weapons upon them, with greater probabilitie of better ſpeed.

2 Our appealing to Scriptures 〈◊〉 no ſ •• h Preſumption of Hereſie in us, as the refuſall of triall by them, is of Antichriſtianiſm in the Adverſary. It hath been the practiſe of ſundry Hereticks, never of any Orthodox, to refuſe their triall by Scripture, and flee unto Traditions. It hath been the continual practiſe of moſt monſtrous and blaſphemous Impoſtors, of falſe Meſſiahs, and ſuch as oppoſe themſelves againſt Chriſt; of Mahomet, and ſuch like, to plead the infallible Aſſiſtance of the Holy Ghoſt, and a Supream Authority over others, without ſubjection to any triall, either by Scripture or other Means. If moſt of them have failed in getting ſo many ſtedfaſt followers, as the Pope now hath, and for many yeers hath had: it is moſt likely this was either becauſe their Hereſies were more open, and more eaſie to be deſcried; or they leſſe cunning in countenancing them by Scriptures, Antiquitie, or other plauſible ſhowes of Cuſtom, Tradition, or the like. For we all know, that Antichriſts greatneſſe muſt grow by the multitude 2 Theſſ. 2. 11. of his reſolute followers, that God ſhall ſend them (be they never ſo many) ſtrong deluſions, that they ſhould beleeve lies; that his coming is by the working of Satham (who can urge Scripture as cunningly to maintain Falſhood as any Heretick,) and by all power, and ſignes, and lying wonders. So that it will be hard to diſcover or prevent his coming, unleſſe men be very cunning and expert in theſe Scriptures, the Rule of Truth, the onely Light, whereby all falſhood muſt be diſcovered.

3 That they may once for all know, how little we fear their force, we will ſet our Bodies ſo as they ſhall not miſſe them, and prepare our ſelves to take the full ſtrength and Dint of all their ſtrokes. The Hereticks of old time (ſay they) have urged Scriptures for their Doctrine vehemently and copiouſly: we will give them better hold, and help them to preſſe this Point a little harder; They did urge Scriptures moſt cunningly, moſt ſubtilly, and hereby deceived many, yea almoſt ſtaggered the very Elect. What if they did? ſo would Pharaohs Enchanters have obſtupiſied moſt of the Iſraelite beſide Moſes and Aaron: but did their cunning jugling prejudice the truth of Moſes Miracles? or did he neglect to manifeſt the Power of God, for fear leſt he ſhould be cenſured for ſuch a one, as they were, onely more cuning in his Craft? Their wicked cunning ſerved as a foyl ſo to ſet forth his heavenly ſkill, as the Enchanters themſelves could not but ſee the Finger of God in his working: herein more ingenuous then the modern Jeſuites; who in ſo clear a Point as this, we now diſpute, after ſo many foyls as they have taken, will not acknowledge the force of that Scripture in themſelves; Magnaeſt veritas & praevalet. The Reaſon is, becauſe they will not come into the open Court, to trie their Skill before unpartiall Judges.

4 The Devil, we all know, did urge the Scripture to our Saviour, with great ſkill and dexterity. Had he been the onely follower or firſt founder of this practiſe, or the firſt of all we had read of, we ſhould have been untill we had found ſome better example and warrant for it) as much afraid to have imitated him herein, as that ſcrupulous Monk was to wear his Hood; becauſe he thought the Devil had been the firſt that ever had worn one, being uſually painted in that habit, when he came to tempt our Saviour Chriſt, and that Story he thought in all likelie-hood, to be as Ancient as the firſt Hood. But with what Weapon did our Saviour vanquiſh Sathan, that had ſet upon him with Scripture? did he charge him ſub poena anathematis to be ſilent? or did he crave the Churches peace under pain of greater penalties? or did he appeal unto the infallible Authority, or Supream Tribunal of the Jewiſh Church? did he except againſt him for uſing an unlawful, Heretical weapon • can you deny that he foyled him with theſe very weapons, wherewith we now contend, that all Hereticks (Sathans followers) are to be aſſaulted and repulſed, ere they can be lawfully foyled and quite overthrown? And here I would beſeech all ſ • ber-minded Chriſtians, even as they love our Saviour Chriſt. • he chief Captain of the Lords Hoſt, the Authour and finiſher of our Faith) and as they hate Sathan himſelf (the Head and Prince of all Gods, Chriſts, and our enemies) to conſider theſe ſubſequent Reaſons well, and weigh'd is Inſtance in the quiet, calm, and ſetled motions of their hearts.

5 If Sathan can thus teach Hereticks, and other his like wicked Inſtruments, ſuch great skill and cunning in Scriptures, as they can thereby countenance Errours, What advantage the Orthodoxes have of Hereticks in trial of Controverſies by Scriptures. and deceive others with a ſhew of Godlineſſe: why ſhould we not hold it as a principall Article of our Faith, that Chriſt Jeſus is able to inſtruct his choſen Immediately, in the true Senſe and Meaning of the ſame Scriptures, ſo as they may hereby grow ſkilful enough, to retain ſuch as love the Truth in the knowledge of Truth, and defend themſelves and others againſt the oppoſitions of Hereticks, although they bring their Arguments out of Scripture. For Firſt, we know, and believe that Chriſt is ſtronger then Sathan; for he hath bound that ſtrong man; Secondly, that he is better ſkilled in Scripture: for after his firſt enterance into his Prophetical or Sacerdotal Function, he Matth. 4. Joh. 22. 13. Now ſhall the Prince of this world be caſt out. put him hereby to flight, and at his Paſſion ‖ threw him out of his hold. Sathans ſtrength ſince that time hath been leſſe; and Chriſts Power greater; ſo that in his ſtrength we may be ſtronger then all Sathans followers. Thirdly, we know that the Scripture is in it ſelf much more favourable unto Truth, then unto Falſhood: and (caeteris paribus) far more apt to confirm true Religion, and inſtruct in Points of Faith, then to eſtablish Hereſie, or fill the World with Errours? onely the ſons of Darkneſſe have been wiſer in their generation, then ſuch as ſhould be, or (in ſome meaſure) are the ſons of Light. And if Hereticks may ſeem to have had the better ſometimes of the Orthodox, in trying Controverſies by Scripture; this doubtleſſe was for no other reaſon but onely this: Their alacritie and induſtrie in ſearching Scriptures for maintenance of Errours, was greater then the others for eſtabliſhment and confirmation of the Truth; otherwiſe, as we ſaid before, the Truth is more conſonant to the puritie and integrity of Sacred Writ, then any Falſhood (though never ſo fair in ſhew) can be: And Chriſt Jeſus is more powerful, and more ſkilfull, more able and more willing to aſſiſt and ſtrengthen ſuch as follow him, then Sathan is to enable his wicked Inſtruments. Seeing then by theſe Scriptures he The Arguments pro •• ſed in the laſt chapter can have no Ground, to prove ought againſt us, but this: Sathan is more powerfull or skilfull in Scriptures then Chriſt; or more ready to help his Inſtruments then Chriſt to aſsiſt his Choſen. hath cruſhed Sathans head, and put him to flight; why ſhould his faithfull followers deſpair, by the ſame Weapons, to foyl and ſlay Sathans ſervants, ſo they will be as induſtrious to uſe them, as the others are to abuſe them. Nor will you (I hope) deny that Chriſt is preſent perpetually to his true Church, as well as Sathan is to Hereticks. Say then what you can or dare, why ye ſhould think it ſtrange or impoſſible, that he ſhould teach all faithfull Souls the true Senſe and Meaning of his Word, immediately by his Bleſſed Spirit, working with the Miniſtery of Saints, (without a Vicar general on earth;) as well as Sathan doth Hereticks the counterfeit ſenſe or falſe but fair-ſeeming Meaning of it immediately by himſelf, or his wicked ſpirits. For we never heard that Sathan had any Vicar general, by whom he teacheth Hereticks all their cunning, unleſſe this be the Pope: which if he be, then is he not Vicar general unto Chriſt.

6 Seeing, (beloved Chriſtians) we are compaſſed about with ſuch a cloud of Witneſſes, whereof not one, without open Infidelity can be impeached: let us not diſdain to take the practiſe of Chriſt Jeſus, the Authour and Finiſher of our Faith, as a Pattern well befitting our imitation. Not to be as induſtrious in ſearching the inward Senſe and ſecret Meaning, as Hereticks, in urging the outward letter of the Law; were not to follow the footſteps of a victorious Lord, moſt good and gracious to his followers, with as great alacritie, as vanquiſhed Sathans, wicked inſtruments do his: both (if not deteſted by us, as the fouleſt ſhame, that in this life can befall us) will breed our everlaſting Confuſion, in the life to come.

7 That I may diſpute with ſuch as make a jeſt of Scriptures, according to their childiſh follie; if by this means I might poſſiblie cure their Impietie: Tell us I pray, ye Doctors of Rome, many of whom I know to be men of learning wit, and ſpirit, and for this reaſon (as I ſhould think) more unwilling to make your ſelves palpablie ridiculous, to every child or novice in Arts (howſoever, unto all ſorts you ſtrive to make Chriſts Practiſe ſuch:) Tell us what is your Counſel in this choice? Shall we forſake Chriſt, Our, us Saint Peters b • ſt Maſter, to become Scholers unto your Staphilus, or Ho •… C •… ? who (if their reports be true) did ſooner put the Devil to ſilence with this Doctrine of your Churches Infallibilitie, then Chriſt did, for all his Scriptures; for the Devil, as the 〈1 paragraph〉 Evangeliſt tels us, departed not from our Saviour before the Third Blow, Avoid Sathan, able to abide the Coalier, but Two, or rather one a little doubled, I believe as the Church believes, and the Church believes as I believe. So much by your Doctrine doth the Devil fear the very Name of your Church, though in a Coaliers mouth, more then the Word of God, albeit uttered by the Son of God himſelf.

8 But we know the Proverb too well, Like to like, Children and ignorant people are not ignorant, that the Devil will be commanded, by ſuch as ſtudie the black-Art: no marvail if he ſuffer himſelf upon good termes to be put down by a Coalier. And as I will not peremptorily denie, but the Story might be true: ſo queſtionleſſe ſuch as moſt believe it, mightily miſtake the true cauſe of Sathans ſudden ſilence, for the truer the Story were, the likelier were it, he ſhould hold his peace, as ſoon as he heard the Coalier believe as he would have him. This is a Catechiſm in it kind ſo perfect and abſolute, ſo well ſuiting to the old Serpents purpoſe; that if Hell might have a general vacancie from all other imployments, for time as long as hath been ſince Lu •• ſers fall; not all the Powers therein could deviſe what one word might be added, what detracted; unleſſe perhaps they would expreſſe what the Coalier happily underſtood, [I believe as the Church Romiſh believes, and the Church Romiſh as I believe] whoſe Conſequence is, Both ſhall believe whatſoever Hell would have them. The uſe of ſuch ruſtick weapons, as theſe, was perhaps on your part not unneceſſary in that rude World: wherein Lindan's Panoplie went for approved harneſſe, or Ecchius Bolts for good Artillerie; but ſhould you uſe the like now, every Punie in our Schools that knows but how to manage an Argument, (of which God be praiſed we have enough for a whole Army) ſhall match your great Goliath, whileſt they thus keep aloof, and lay your ſtouteſt Champions in the duſt, by returning their own or like ſhot upon them.

CAP. XXI.

The pretended Excellencie of the ſuppoſed Roman Rule, for compoſing Controverſies, impeached by the frequencie of Hereſies in the Primitive Church, and the imperfection of that Union, whereof ſince that time they ſo much boaſt.

1 BUt let us leave off ſkirmiſhing afar off and come a little nearer to the Point. You are content to joyn with us in This, That it hath been the Practiſe of Hereticks from time to time, to ſtand much upon the Authority of Scriptures; Then were not Luther and Calvin, the firſt, that ever made this Odious Compariſon betwixt Gods Word and the Popes, Nay you will nor deny but this Practiſe of urging Scripture was moſt frequent, and the Truth moſt troubled hereby in the Primitive Church. If a man might aſk you, where was this your ſuppoſed Infallibilitie then? in the ſwadling-clouts or unborn? If then unborn, it is too young to make younger Brethren of all Congregations elſe; too young to cauſe Chriſtian Kings and Emperours ſubject their Crowns unto your upſtart Mitre: If then born, albeit but in its Infancie: yet ſuch an Herculean Power, as you profeſſe yours to be, which puts an 〈 in non-Latin alphabet 〉 to all Chriſtian mens thoughts in Points of Faith, (for to this purpoſe your Controverſors cite that place of Scripture, as your Vulgar reads it, Verba Sapientum ſunt tanquam clavi in altum fixi per Magiſtrorum conſilium, conſcripta & à Paſtore Uno data; viz. the Pope, iſtis amplius Fili mi ne requires) might in all congruitie have taken Hercules Motto for its Word, Cunarum labor eſt angues ſuperaſſe mearum: though it had lain then ſleeping in the Cradle, yet might it, (were it ſuch as you would make it) eaſily have cruſht this Seed of Serpents in the very neſt, wherein they bred, and not have ſuffered them to grow up to flying Dragons, to peſter the World far and near with their deadlie poiſon.

2 I would have you here to conſider this Incongruity well, which I muſt farther proſecute in the next Diſpute. You plead the neceſſity of your Churches Infallibility for compoſing all Contentions and varietie of Opinions about Scripture-ſenſe, and yet we evidently ſee (which you cannot deny) that ſuch bitter Contentions, and dangerous varieties of Opinions about Scripture-ſenſe, were moſt rife, moſt eagerlie proſecuted, and maintained, when this Title of your Churches Infallibilitie (if it were juſt) might have been beſt known, and ſooneſt aſſented unto. For That the Fathers, if we take the li • erall plain Grā matical Senſe of their words, attribute as much to Scriptures as we do, our adverſaries cannot deny. May we not then ſafely think, they meant what their words naturally import? No, Valentian hath found out a Myſtical Interpretation of them. Tom. 3. diſp. 1. qu • ſt. 1. punct. 7. paragr. 5. Quen admodum quando uni Perſonae divinae al qua perfectio divinitatis abſoluta tribuitur, intelligunt Theologi, ab ejus perfectionis communione creaturas tantum excludi, non autem Perſonas alias divinas quae ſunt ejuſdem naturae: Ita Sancti Patres ſicubi Scripturae authoritatem ſolam ad fidei q •• ſtiones finiendas valere ſignificant: Eccleſiae certè authoritatem, quam item pro divina habent, & quam ipſa nobis commendat Scriptura, minimè excludunt, ſed alia five teſtimonia, five argumenta, quae ſint tantum humana. Nam ſi non ita intelligerent, profecto nunquam illi in controverſiis fidei, ipſa per ſe authoritate Eccleſiaſticae traditionis ad probandum •• rentur. At utuntor ea ipſi frequentiſsimè & utendum eſſe docent. As the non conſequence of this Collection, ſo how f • r the Fathers did urge the Churches Authority, how the moſt pregnant Speeches that can be found in any of their Writings muſt be •… ted, will eaſily appear, if we conſider the Two former diſtinctions: The one between the Infallible Rule of Faith, and the Mems or Motives inducing us to Believe: The other between that Conditional Aſſent, which in Caſes doubtfull we must give to the Vi •… Church, and that Abſolute Belief, which is onely due unto Scriptures: The Fathers uſed the Churches Authority againſt He •… , as we do theirs againſt Noveliſts, not as a Rule whereby finally to examine or determine Divine Truths, but as a 〈◊〉 to bridle preſumptuous gainſaying Opinions generally received or ſuppoſed for true, by men of ſincerity and skill in Divine Miſteries. ſure, the Ancient Fathers who had learned Chriſtian Obedience, alwayes ready to give honour, where honour was due, would moſt willingly have acknowledged, ſo abſolute a Soveraigntie, and could have been glad to have uſed the Benefits of it, to have ſpared themſelves a great deal of trouble and pains, if it could have been proved then to have been ſuch an excellent Mean, for allaying all Contentions amongſt the Learned. The Pope was much to blame, to let Athanaſuis ſuffer ſuch pains, exile, and abuſe by the Arian faction, in the defence of the Truth, if his Infallibilitie could have compoſed the Quarrel. Auſtin hath been famous throughout all Generations ſince, for his learned Labours againſt the Pelagian Hereſie; Cyril for his accurate Confutation of Neſtorius, and yet the Scripture was the beſt Weapon they knew. Neither of them did ever appeal to the Popes Infallibilitie, not the Popes themſelves which then lived would have uſed any other Rule but Scripture, for their own defence.

3 Your uſuall Argumentis, that unleſſe God had left ſuch an infallible Authority as might take up all Controverſies; he had not ſufficiently provided for his Church. Then, by your conſent, he left ſuch an Authority, as was ſufficient to perform this good ſervice to it. To whom then did he commit it? To the Sea of Rome ſay you. How chanceth it your fore-elders did not put it in practiſe, and make the Power of it better known? This Blame you cannot lay 〈◊〉 the Almighty; for he, for his part, (by your confeſſion) provided abundantly for the Peace and Quiet of his Church. And yet it ſeems the Church was ill provided for, when Schiſms and Hereſies ſprung ſo faſt. This therefore was your Churches fault, that bore this Spiritual Sword in vain and world not uſe it; when the Chriſtian world ſtood moſt in need of it, for the 〈◊〉 Deciſion of Controverſies. So then although we ſhould grant you that your Church had ſometimes the Birth-right, amongſt all the Iſrael of God: y •• might we juſtly ſay of it, as old Iſrael ſaid of Reuben his eldeſt ſon, Thy •• nity is gone; and we were to ſeek this Supream Authority, (if God had given any ſuch Supremacy to any) in ſome other Tribe which were likely to uſe it better.

4 〈1 paragraph〉 . If you reply, your Churches Authority in compoſing Controverſies amongſt the learned hath been better known ſince that flouriſhing Ag •• learned and religious Fathers; and ſince it hath been ſo well known and acknowledged, Hereſies have been more thin ſown, then before; few or 〈◊〉 till Luther aroſe daring to confront the Church or Popes Authority, with Scripture:) You give us hereby juſt cauſe to ſuſpect, that Hereſie had get the upper hand of Truth, for the Multitude of followers; that there had been a general Combination in Falſhood till Luther brake it. For if ſundry 〈◊〉 the Ancient Hereticks, with whoſe Doctrine the Primitive Church was peſter •… could under pretence of Scripture, have got into Supream Authority; or 〈◊〉 eſtabliſhed their Propoſitions, framed (as they thought out of Gods Word) with ſtrength of Temporal Sword, as Mahomet did his: It were great Simplicity to think, that they could not have been content, to have let the Scriptures ſleep, or have threatned all with Death and Deſtruction, that ſhould have urged them to the prejudice of their Opinions, eſpecially of ſuch Opinions as did concern their Dignity For all Falſhood and Spiritual Blindneſſe hates this Light, and could either wiſh it put out, or them utterly extinct that Object it to them. As he that hath wound himſelf into anothers Inheritance by ſome quirk in Law or Captious clauſe not well underſtood, would not be much offended to have all Evidences of primary Copies either burnt or buried, even That by which he got it, if It, upon better Conſideration or more indifferent hearing, were likely to overthrow his Title.

5 And if we may gueſſe at the courſe of Satans Policy, in watching his Opportunities to effect his purpoſe by the cuſtomary faſhion of ſecular Politicians (his Schollars) in like Caſes, moſt probable it is, that after theſe Bro • 's of Diſſention about the Goſpel of Peace ſo frequent in the Primitive Church, the great Calamities, and bodily Affliction which followed thereon; moſt men grew weary of their Spiritual Warfare, and became ſlothful in the ſearch of Scriptures, the only Armory for all munition, in this kind of war. Every man afterwards, in the freſh memory of the Church their Mothers bleeding Wounds, and the Deſolation which had enſued theſe furious Bro • 's, became more tractable to entertain conditions of Peace: and Satan himſelf, who had ſown the ſeeds of all the former Diſſention, after he ſaw all or moſt weary of war, was content to turn Peace-maker for his own advantage. Theſe were as the firſt Preparations for laying the Foundations of the my •• cal •… of the other differing but as the reſolution of Quick-ſilver into •… . The City of 〈◊〉 likewiſe 〈◊〉 all God willing elſewhere appear) •… , the other the daughter, each evidents 〈◊〉 the 〈◊〉 •… ) why the •… Rome with the name of •… Romiſh filthineſſe. • abel, in whoſe erection, the Marner, Method, and Circumſtances of the formers diſſolution are all inverted. The Building of the firſt was hindered by the Confuſion of Tongues, or the Diviſion of one Language into many; whence inſued the ſcattering of the People throughout the earth: the ſecond Gen. 11. 7. was finiſhed by the Concourſe of divers People, and the Compoſition or Confuſion of different Languages. For (as In the beginning of his Hermathena. Goropius acutely obſerves) the preſent temper of modern Italian, Spaniſh, French (we may adde of our Engliſh) Dialects, was from the mixture of the Roman and Barbarous Tongues whileſt the natural inhabitants of theſe Countries, (before accuſtomed to the Roman Language) and the Barbarians which at that time over-ran them, were inforced to imitate each other in their words and manner of ſpeech, that they might be the better underſtood in matters of The reaſon why our old Engliſh participates moſt of Buttery-hatch-Latin. neceſſary Commerce or ordinary Contracts. And this is the true reaſon why our Ancient Engliſh Latiniſms are not as the Latin Graeciſms, which were derived by Art and Imitation from clear Helicon extracted from the pureſt Roman; but from Latin of the baſe and vulgar ſtamp. This Confuſion of the Latin and other barbarous Tongues, was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Hereſies, Heatheniſh Rites, and ſeveral kinds of Paganiſms; whileſt the That ſuch was the diſpoſition of the Romans at that time, as would eaſily condeſcended to admit a mixture of Paganiſm, may appear out of S. Au •• ius •… ſt books de Civitate Dei, and Salv • anus de providentia. Romans, who had already begun to diſtaſte the Truth, As may appear out of ſ • me works going under the name of Gregory the great, and Gregory of • owers History. ſought by lying Legends and falſe Wonders, to pleaſe the groſſe Palate of the Goths, Vandals, Hunnes, Alans, Franks and Saxons: and they again here-with delighted were content to imitate the other in ſundry ſacred and religious Rites, ſo as neither kept their Ancient Religion, but all imbraced this mixture or new confuſed Maſſe. And, to ſpeak properly, that Unity whereof the Adverſary ſo much boaſts, ſince that flouriſhing Age of Fathers, wherein Contentions were ſo rife, and the Roman Church no better eſteemed then ſome of her ſiſters, was not a Poſitive Conſent in the ſincere Truth, wrought by the Spirit of God, (as a perfect Homogeneal mixture by true and lively heat) but rather a bare Negation of actual Diſſention, cauſed by a dull Confuſion of the dregs of Errour, coagulate and congealed together by Ignorance, Careleſneſſe Sloth, Negligence, and want of zeal to the Truth.

6 And after this Compoſal was once ſo wrought, that men had felt ſome intermiſſion of publick Diſſention which they feared moſt: ſuch as were induſtrious in the ſearch, or would have been expert in the Knowledge of Scriptures, were eſteemed of but as Souldiers in the time of Peace and eaſe, alwayes Our Church was in the Romiſh Synag • gue as a little portion of ſine Gold, in a great maſs of D • oſſe, until the flames of Perſecution ſevered it and made it conſpieuous. ſuſpected leſt they ſhould raiſe new Broils; And for this reaſon, debarred of free acceſſe unto this Armory. But how ſoever the Practiſe of examining the Churches Authority by Scripture, was for many generations rare, till Luther aroſe; yet during all this time, that of our Apoſtle (Acts 14. 17.) was in this Caſe moſt true 〈 in non-Latin alphabet 〉 GOD did not leave himſelf without a Witneſſe. In all theſe ages he had his Martyrs who in the fervency of their Zeal earneſtly ſought the diſſolution of the coagulated Maſſe and extraction of Celeſtial Quinteſſences therein buried; offering their Bodies as fuel to the flames of perſecutions that were to effect it.

7 Nor can you in reaſon demand we ſhould give particular Inſtances of The miſerable and ſhameful Perſecution of •… o. ſuch Martyrs in every Age. For no man of ſenſe but will eaſily conceive that your Church would ſeek by all means poſſible to obliterate their Fame and Memory upon whoſe Bodies ſhe had exerciſed ſuch extream Tyranny, left their Example might encourage Poſterity to like Reſolutions. Unleſſe DRIFDO had (unawares I think) acquainted me with the Provoſt of STENELDA'S Epiſtle to S. BERNARD, I had not known either your Cruelty againſt the Albigence's (or Picards, as I ſuppoſe) or their Conſtancy, in ſuffering Tortures in themſelves moſt grievous, yet attended with Uſages as diſgraceful; both for the manner or form of Proceeding, as injuriouſly inflicted, as the ground or matter of Accuſations brought againſt them were unjuſt and impious. The Provoſts Epiſtle was to this effect.

8 I would gladly be reſolved (Holy Father) might I enjoy your preſence, whence it is that in Hereticks, the Devils members, there ſhould be ſo great Reſolution for defence of their Hereſies, as the like can ſcarce be found in very religious and faithful Chriſtians. There are (ſaith he) amongst us, Hereticks which put no confidence in the Suffrages of men deceaſed, or Prayers of Saint: Faſtings and other afflictions of the Body uſually undertaken for Sin, are not in their Opinion Jam olim ante annos 400. Prapoſitus quidam venerandus Steneldenſis interropabat Deatum •… vellum inquit, •• ite, Sancte pater, ſi p •• sens •… cis 〈◊〉 membris tanta fortitudo in ſua haereſi, quanta vix reperitur etiam in valdè religioſis Chriſti fidelibus. •… 〈◊〉 , apud nos Haeretici, qui in ſuſtragiis mortuorum & orationibus ſanctorum non confidunt: (mark the •… ) •… mia caeteraſ que afflictiones quae pro peccatis fiunt, ajunt juſtis non eſſe neceſſaria: purgatorium ign •… concedunt: altari Corpus Chriſti ſieri negant: Eccleſiam apud ſe eſſe dicunt, non habentes agros ne que •… . Novin us etiam ex iſtis nonnullos eſſe raptos à populis nimio zelo permotis, & nobis invitis in ignem patros & •… ; qui tormentum ignis non ſolum in patientia, ſed & cum laetitia introierunt. Vellem igitur ſcire, Sancte pater, unde in Diaboli memb it tanta fortitudo. Driedo Lib. 4. de Eccleſ. dog. & ſcrip. cap. 5. neceſſary to the righteous: Purgatory after death they acknowledge none, Denying the making of our Lords Body in the Sacrament of the Altar; the Church they affirm to be amongst them, having neither fields nor poſſeſſions. Of ſuch we have known divers, by the multitude, miſled with too much zeal, violently haled agai •… our will unto the flame; whoſe Torments they not only indured with patience, but entertained with joy. I would therefore be reſolved by you, (Holy Father) whence ſo great Reſolution, in the Devils members, ſhould ſpring.

9 No queſtion but this Provoſt which eſteemed no better of them, then as of Hereticks or Satans members, did relate the worſt Opinions then known to be held by them: and yet, He (as I would have the Reader note living in their time, laies no ſuch odious Tenents to their charge, as thoſe that lived long after, or were imployed by the Romiſh State, to write againſt Wickliff, Huſſe or Jerome of Prage, have charged them and their followers with. Driedo tels us, he finds no direct Anſwer by way of Epiſtle or writing unto this venerable mans demand in particular. But out of S. Bernards Doctrine elſe-where delivered concerning like Hereticks, he finds this Reſolution, Nihil ſimile haber conſtantia Ma • tyrum, & pertinacia hareticorum, quia in illis pietas, in iſtis duritia cordus contemptū mortis operatur. Bernardus Han. 66. in Canticum Can •… . The Conſtancy of Martyrs hath no affinity with the Stubbornneſſe of Hereticks; Pietie breeds contempt of Death in the one, Hardneſſe of heart in the other. Such good minded men as S. Bernard, I think had leaſt to do in the Examination of ſuch men, moſt obnoxious to miſ-information in the particulars of their carriage: with which the Civil Magiſtrates of France, though Romiſh Catholicks, better acquainted, have given them laudable Teſtimonies for their honeſt and religious Lives: and whether theſe mentioned by that Provoſt were ſuch, as S. Bernard ſpake againſt, in the place late cited, is more then Driedo knew. Howſoever, in matters of this nature it is moſt true, Bernardus non vidit omnia, being as eaſie in his life time to be abuſed by crafty Politicians, as his Authority is now by modern Jeſuites. He, that will believe theſe men were ſuch Hereticks as Driedo would make them, only becauſe Driedo ſayes ſo, may eaſily be perſwaded that their Reſolution did not ſpring ſo much from true and lively Faith, as from Humorous Obſtinacy or ſtubborn Pride. But while we conſider all Circumſtances well, (though many we take from your Relation, who in this Caſe relate nothing ſo well, and truly as you ſhould) we have juſt cauſe to think they were not Hereticks, but men rightly Religious, fearing God more then men, and more obſervant of his Laws then of humane Traditions. For at this time, as the Glory, the temporal Power and Authority of your Church was exceeding Great, ſo were the Hopes of theſe poor ſouls, leſſe, either of purchaſing Glory by contradicting, or private Gains by diſobeying your Decrees. To attempt the one was the readieſt way to procure their utter Diſgrace; the other, an infallible provocation of greateſt Danger. Your Church had the whole Multitude of Nations as ready at her beck to applaud your cruel deſigns againſt them, as the High-Prieſts and Elders had the Jewiſh People to approve our Saviours Condemnation. The manner of their Tortures, accompanied with ſuch certainty of Ignominy and Diſgrace, were dreadful to the ſetled and deliberate cogitations of Fleſh and Bloud; their Memory (for ought they could in human probability foreſee) was either to ſleep with their Bodies, and lie buried in their aſhes, or (if ſurviving them) to be perpetually ſcourged by the ſcurrilous pens and tongues of their bitter Adverſaries. No hope they had of being Canonized for Saints: in the vehement deſire whereof ſome in your Church have ſolicited the procurement of their own violent death, by others hands.

10 All theſe and many other like circumſtances whiles we conſider, ye may brag of the Multitude and Univerſality as a Note of the true Church, and we will eaſily grant you to have been at that time far more in number, then theſe ſilly Sheep; whoſe admirable Conſtancy nevertheleſſe in the heat of ſuch extream Tyrannie, and alwayes matcht with ſuch harmleſſe Simplicity, doth make us think, that albeit you were the greater, yet theſe were that little Flock unto whoſe hearts, our Saviour, by his holy Spirit of comfort had ſaid, Fear not, for it is your Fathers will to give you a Kingdom, lands and poſſeſſions (as your Adverſaries truly object) here on earth, ye have had none. But the Loſſe is little, or rather your Gain exceeding great. For theſe, becauſe theſe you have forſaken for the Goſpels ſake and mine, you ſhall receive lands and poſſeſſions an hundred fold with life everlaſting in the world to come. Theſe Hereticks, ſome of you (I imagin) would ſay, albeit they might pretend Scriptures for the Rule of Faith, yet would not be ruled by Scriptures when they were evidently brought againſt them. For your evidence of Scripture, to prove theſe Points there mentioned, we know them well enough; for ſome of them you profeſſe Tradition only.

CAP. XXII.

That our Adverſaries Objections do not ſo much infringe, as their Practiſe confirms the Sufficiency of Scriptures for compoſing the greateſt Controverſies in Religion.

1 BUt ſuppoſe many Hereticks (your ſelves for example) will not ſubmit their minds unto the Evidence of Scripture? what Remedy? who can help it? Their Condemnation is juſt, and Vengeance is Gods, he will repay. Man it behooveth to ſee evidently, that they contemn or abuſe Scripture, before he adventure to iinflict Puniſhment upon them for it, leſt otherwiſe he become an intruder into the Almighties Tribunal. But if the Evidence of Scripture will not, what elſe ſhall recall ſuch from Errour?

2 Beſides the former general Allegations, let us ſee what more can be ſaid, why the Scriptures may not be the moſt effectual, and infallible Rule, that can be imagined to guide men in the way of Truth. •… qu • ad judicand • s on nes fidei quaeſtiones divinitus eſt 〈◊〉 , procul dubio eſt accon •… 〈◊〉 ad cogn • ſ •• ndos & Cavebdos 〈◊〉 on nes fidei contratios. Scriptura ſacra ſic compoſita eſt, ut experientia etiam doceat, eam per ſe ſolam, non 〈◊〉 regulum accommodatam eſſe ad decl •• andos errores, qu • arcano Dei judicio eſſe velut lapidem oſtenſionis, • ia •… pedibus inſipientiu • , ut qui veliut • a ſola niti ſacitin • è impingant & errent, Valent. Tom. 3. diſp •… Sect 6. The Authority (ſaith Valentian) ordained by God for determining all Queſtions of Faith, is without all queſtion moſt apt to diſcern and prevent all The like blaſphenous Speeches he iterates, in the very next paragraph. Errours contrary to Faith. Why may not the Authority of Scripture be accounted ſuch? The Scripture, ſaith be, is ſo framed, (yet was it God that framed it) as Experience may alſo teach us; It ſeems his Meaning as that the Scripture by Gods juſt judgement, is a Snare to all ſuch as rely infallibly upon it alone, even becauſe they rely upon it alone. that of it ſelf alone it is ſo far from being a fit Rule for avoiding all Errours, that by the ſecret judgement of God it is a ſtumbling Block, and as a Snare to the feet of the unwiſe, ſo that ſuch as will rely upon it alone, may ſoon trip or tr ••• awry.

3 The Reader muſt lay the Blame where it is due, if theſe indefatigable mouthes of blaſphemies reiterating the like abſurd Impieties ſo oft, enforce me often to oppoſe the ſame or like Anſwers to them. Such an Occaſion as Gods Creatures were of Idolatry, the Scriptures we grant may be of Hereſie. For of Gods good Creatures, wherewith the idolatrous Heathen polluted themſelves, the wiſe man ſpeaks in that place whereto Valentian alludes. And ſuch an Occaſion ſhould this infallible Way of the Romiſh Church pretended for avoiding, be of breeding Hereſies, were it any of Gods Wayes, of which the wiſe ſon of Syrach ſaith indefinitely: They are ſtumbling Blocks to the wicked; ſo was the Way of Life, the Goſpel it ſelf even whileſt propoſed and avouched by S. Peter and S. Paul. The Queſtion then muſt be, For what The place cited by 〈◊〉 Wiſd. 14. 10, 11. Cauſe the Scriptures are a Snare to ſome mens feet: becauſe they admit and embrace them, for their Rule of Life? If thus either Valentians Ghoſt, or any Jeſuite now alive, dare avouch, I ſay no more then the Archangel ſaid to Satan, The Lord rebuke thee. Only unto the unwiſe, and wilfully wicked becauſe Such, the Mediator and Saviour of the world, Salus ipſa, Salvation it Self, was a Stone of offence: and unto all ſuch, not Scripture, nor any of Gods Wayes ſerves as a Rule to ſave, but to condemn them.

4 This is the Article then, upon which the Jeſuite muſt once again be examined; whether unto ſuch, as are by Gods juſt Judgements decreed to Deſtruction, and given over by his Holy Spirit to believe Lies, and follow lying Traditions, or Fables of mans invention, the Popes infallible Authority can be a Rule of Life, or ſaving Faith? If it can, then we will grant it, to be a more infallible Rule then Scripture; becauſe able to controul Gods immutable Decree: if it cannot (as none without open and preſumptuous Blaſphemy will ſay, it can) then is it no more effectual for to reclaim men from Errours, then the Scriptures are, nor doth it any wayes ſupply their want. If they will not believe Moſes and the Prophets, ſaith our Saviour, neither will Luke 16. 31. they be perſwaded though one were raiſed from the dead: why So? Becauſe God hath decreed this Word, as the onely Means of Salvation to ſuch, as have been partakers of it: and ſuch as refuſe this, are given over by his Spirit, to the Stubbornneſſe of their own hearts: ſhall then the Popes Infallibility make ſuch believe? By what Means? Are his words more effectual then the Words of Life? Are his Buls able to withſtand the Decrees of the Almighty? Or are his Curſes to the diſobedient more terrible, then the everlaſting Woes pronounced by our Saviour Chriſt and his Prophets? more piercing then the Relation of Hell-pains by a meſſenger from the dead? By your Churches continual Practiſe I ſhould gueſſe this would be your reply, (for there is no other left) that the Pope can conſtrain men to ſubſcribe to his Decrees, by Fire and Sword. This might command their Hands or Tongues, but not their Minds. For the Jeſuites would teach ſuch as feared the ſmart of their fleſhly members, to coſen their Conſcience for ſaving their Bodies, with this diſtinction, Juravi linguâ, mentem injuratam gero. And if fire and ſword be the beſt Weapons of ſpiritual Warfare, or unrelenting Perſecutions the enſigns of infallible Authority, then the greater Tyrants may be alwayes the more infallible Teachers: But theſe Weapons by your beſt writers conſent, ye may not uſe againſt any but ſuch as are already admitted into Chriſts Fold: Quae foris ſunt, judicabit Deus: Such as are without, God will So the Councel of Trent it ſelf declares Seſs. 14. cap. 2. judge: The Pope may ſuch as are within, in what manner, for what Cauſe, he pleaſe, not liable to any account, whether in ſo doing he do right or wrong. Let the fruits of our Practiſe then witneſſe, whether, what is by you objected to us for uſing our Saviours language, may not by fit Analogie be verified of your ſelves in this point, whether We or Ye be the men of whom our Saviour gave the world warning, when he told, Of falſe Prophets outwardly appearing in ſheeps clothing being inwardly ravening Wolves. Unto ſuch as are by us won to the Goſpel we grant that Chriſtian Liberty after, which before their Converſion we promiſed. Your Factors abroad, (as in the Indies or Japan) appear to men in ſheeps cloathing, making fair promiſes of the glorious Goſpel of Chriſt, and the Liberty of the Son of God, but inwardly (as in Italy, Spain, or generally within your own Folds) are ravening Wolves. Or to ſit you with an Emblem eſſentially parallel to your nature and cuſtome, ye are 〈 in non-Latin alphabet 〉 inverſi, Men abroad, and Wolves at your own home. For whiles you ſeek to convert an Alien, you magnifie the Doctrine of the Goſpel, your ſpeech is fair, your whiſtle pleaſant, and your feeding ſweet and good; if ye mention the Popes Authority, it is moderately, and urged in that ſtile, 〈 in non-Latin alphabet 〉 , Peter feed my lambs: but when ye have John 21. 16. once drawn theſe lambs within your hurdles, ye change your note, and turn into your proper ſhape, then you cry with ravenous mouths, 〈 in non-Latin alphabet 〉 : That is as you interpret, Rule my ſheep, or, Petre macta, manduca, kill and eat. Now all the pretended glorious Promiſes of the Goſpel, or large hopes of Liberty, which you had given them before, are ſodainly contracted in theſe two main Commandments, the chief Supporters of your Religion, on which your Law and Goſpel hang: If any thing be propoſed to be Believed, Believe or be burnt: If to be Acted, Do or die.

5 But as I was ſaying, ſuch kind of Weapons muſt be uſed only towards ſuch, as are admitted unto Chriſts Fold: unto them the Popes Authority muſt be a Rule, for they muſt be ruled by his iron Rod. But let us ſuppoſe, a Chriſtian (either wel minded Proteſtant or Papiſt) a Jew, or Mahumetan, all zealous in their kind, and of carriage moderate, ſhould meet together: in ſome Principles of Belief they all agree, all acknowledge the old Teſtament to be the Word of God, but differ in the true Sence and Meaning of it. What means would you preſcribe to win either of theſe two Unbelievers to the Truth? I am ſure ye would not begin with the Popes Authority. Were it not the readieſt way to win a Mahumetan, to ſhew him, that the greatneſſe of that kingdom in which he glorieth, was ordained by God to puniſh the Chriſtian world, as Nebuchadnezzars was to plague the Jews, and ſhould decay, would Chriſtians amend? and (the ſtrength of his affection to the proſperity of that Empire abated) to propoſe the carnal Affection of Mabomet, and his Religion, moſt of which is lothſom to the ears of ſuch as have any notion of any Religion; whereas the Purity of Chriſts Goſpel is ſuch, as a ſober minde once therewith acquainted would Reverence, albeit he could not obey.

6 This or the like Method is uſed by ſundry learned Papiſts to di •… Mahumetium. If they reply that they firſt ſeek to make them acknowledge the Scriptures, that they may thence learn to rely upon the Popes Infallibility: they utterly deface their own pretended Glory, in converting To 〈◊〉 P •… the •… toward Confuſion of Ge •… ſm and Chriſtianity which cannot ſymbolize, or rather their in perfect •… 〈◊〉 , 〈◊〉 as the •… is 〈◊〉 then 〈◊〉 of the Ingredients taken apart; Thus Lodovicus Vives •… of 〈◊〉 Au •… n. (lib. 14. De civi ate Dei. cap. 18. 〈◊〉 •… terr • na civitas lici •… 〈◊〉 & 〈◊〉 (ſuch Vives) non 〈◊〉 prohibit •… : quem ex legibus de con •… D •… . 25. 〈◊〉 Auguſtious teſtatur eſ • e jure civili v ••• te Ron 〈◊〉〈◊〉 permiſa, quae •… div •• s. H •• illi nol •• t, qui 〈◊〉 gentili •… em 〈◊〉 & co •… Cheiſtianiſmo laborant, •… impatiente n •… Chriſtianiſ • um •… ent. ſo many Aliens unto the Faith. For all this pains in ſuch as follow this ſuppoſed Method, is but to purchaſe a double portion in the Phariſees Wo, For •… paſſing Sea and I and to make others of their profeſſion. The Phariſees, in ſuch Converſions, did as it were • uadrate the meaſure of Proſelytes ſins: multiplying Gentiliſm by Phariſaiſm: The Jeſuites make up the • ul C •… 〈◊〉 they produce Mahumetiſm, which is but a medley of Gentiliſm and Judai • m, into Jeſuitiſm, which is the ſublimation of Phariſaiſm, mixed with malignant Atheiſm.

For it is impoſſible that this Converſion ſhould aboliſh the form or eſſential Quality of the Mahumetans former carnal corrupt Religion: but rather intend the bad temper of it, by ſuperaddition of this ſecond in quality more malignant. And yet for the effecting of this Change, they make Chriſt leſus, their crucified Lord and God, but a Stale for the advancement of His Kingdom, that (by their own confeſſion) may be for life and manners, far worſe then Mahomet. Suppoſe then a convert-Mahumetan ſhould know what manner of men moſt of their Popes be: how could he chuſe but either repent of his Converſion, or turn treacherous Atheiſt; to out- •• e the Jeſuite in ſuch villanous Gulleries, as this; So 〈◊〉 in his •… ſuch matters 〈◊〉 M •• h •• n 〈◊〉 and hi • Succeſſ • u • s, as a m •• night •… had •… ed 〈◊〉〈◊〉〈◊〉 It is •… I •… in •… , and n • t a • mit the ſame as good againſt themſelves, many of whoſe Popes, (by their •… the moſt •… of then, that have been, or may be, they all •… M • hon •• . Sed illis as triplex • i • ca ſiontem ſuit, then •… that can •… ut 〈◊〉 object int • mpe • ancy to Luthe • , or Infa •• y to •… and •… ſation) and u • ge their forged Blemiſhes to the •… life, Death, or Doctrine, as their Catholick Religion •… it • ad) might any w •• prejudice ours: the inti • ty of their •… ſſity utterly •… ethe •• Religion. wherein he uſeth Mahomets beaſtly life as an Argument to diſſwade his followers from his Religion: and yet uſeth the Word of God, whoſe Sanctity both acknowledge, but as a bait to bring men on to faſten their Faith upon a more de • eſ • able Son of Perdition. This were indeed the beſt way to harden the Mahumetan in his prepoſterous Belief: That Mahomet, (though as we object a notorious Impoſtor) might be ſent from God to win the world unto that Truth by the ſword, whereunto Chriſt could not bring it by his godly Life and moſt eſſectual kinde of Preaching. And I do not ſee, what elſe, but this or the like Concluſion, can with any probability be gathered from any Arguments brought by the Papiſts, to prove the neceſſity of the Popes or their corrupt Churches infallible Authority, for ſupplying the defect of Chriſt and his Apoſtles Writings. Finally, to bring either Mahu •• etan or Pagan to acknowledge the Truth of the New Teſtament, or Chriſt for their Saviour, that they might afterwards relie upon ſuch men, is but to lead them into the entry of the Kingdom of Heaven, that they may finally ſhut the door on them, when they have one foot within it: which is indeed the ſole, entire, formal effect of this ſuppoſed Infallible Key. But my good liking of induſtry, (though of our greateſt Adverſarie) in this ſlothful Age, makes me hope, (God grant I fail not in my hopes) that in remote Countries, whoſe air is not peſtered with the noiſom and Ioathſom Scent of Rome their Mothers whoredom, even Jeſuites are inſpired with more pure and hallowed Cogitations; and that they uſe not Valentian, Bellarmin or others of their Italianated fellows By Gods good Providence for the poor Indians 〈◊〉 , it was, no doubt that the Spaniſh Catechiſts did not uſe this which we call the A •• ſ • les C •• ed, 〈◊〉 they might have been th •• e 〈◊〉 ſ •… to over 〈◊〉 in th •• 〈◊〉〈◊〉 •… of the •… mentioned in that Creed or confeſſion which they following Aquinas have uſed, as Joſephus A •• ſ • a complains. l. 5. de pr •• aranda Ind. Salute cap. 7. De ſancta vero Eccleſia articulus à vulgaribus catechiſtis fere omittitur, •• uſam 〈◊〉〈◊〉 nor, quòd in myſteriis Fidei explicandis, non tam Symboli Apoſtolici ſeriem ſequantur, quàm uſitatam •… •• ſt • ibutionem articulorum fidei in ſeptem ad divinitatem pertinentes, & toridem ad h •• anitatem, &c. Methods in cat • chiſing Converts: or if they do, yet God, I truſt, wil be merciful unto ſuch poor ſouls as thus adore the Pope, not knowing what manner of Creature he is, but rather in charity preſume him for ſuch in the Concrete as the Jeſuites make him in the Abſtract, even a ſecond-Chriſt or Holineſſe it ſelf.

7 Were not the beſt Method to win the Jew, to compare the Prophecies of the Old Teſtament with the Hiſtory of the New, and Experiments of Gods judgements upon that nation? Some John 〈◊〉 was converted by this Method, as he himſelf expreſly witneſſeth in his Epiſtle to his Country-men, whom he well hoped to win by his labours in this kind: the best uſe he knew of the Popes Authority, was ſuch as is incident to ordinary • agiſtra •• , (whether Civil or Eccleſiaſtick) only to conſtrain the Jews to read his Book (as our Laws bind Papiſts to hear Sermons) and for this purpoſe he intreats the Cardinal, unto whom he dedicated his labours to ſolicite thus much at the Popes hands. •… ut Eccleſia authoritatem habeat diſcernendi verba Dei à verbis hominum, ſenſum Dei ab humano ſenſu non h •… Canus, lib. 5. cap. 5. poſt medium. Quod ſi aliam authoritatem praeter ſcripturam neceſſe eſt eſſe infallibilem, Quae doceat id quod in fide eſt maximum, nempe ſcripturae ipſius doctrinam eſſe in univerſum divinam: profecto eſt inſania (ſane editions have, inſamia, but falſly as I think) non credere illam ipſam authoritatem infallibiliter item docere, qu • 〈◊〉 ſ • nt • ntia 〈◊〉 juſmodi divinae doctrinae. Valentianus loco ſaepius citato, paragrapho. 5. Jews have been brought unto the Truth by theſe means, who have done the Church of Chriſt excellent ſervice in the expoſition of Prophecies, concerning Chriſt labouring to win their Country-men unto him by comparing the Old Teſtament with the New. If the Scripture may be a Rule, to compoſe the diverſity of theſe Opinions, moſt repugnant amongſt themſelves, may it not much more be a Rule to compoſe all Controverſies amongſt profeſſed Chriſtians, who agree in far more Principles of Faith, and Rules of Scripture, then the former did, if Chriſtians would be as ſoberly affected, and not ſtand upon the Authorities and Cuſtomes of men, the ſpecial Obſtacle that keeps the Jews from Chriſtianity?

8 It is uſual with your Writers to argue thus, We cannot know Scriptures to be the Scriptures, but by the Authority of the Church; therefore we cannot know the true Senſe and Meaning of them, but by the infallible Authority of the ſame. The Antecedent of which Argument, as we have partly ſhewed, and hereafter (God willing) ſhal ſhew to be moſt falſe: ſo for the Argument it ſelf I only now ſay, that it may be far more probably inverted upon you, thus. The Jews may come to acknowledge the New Teſtament for the very Coſpel of their Meſſias, and to Believe in heart, and Profeſs with their mouthes the Myſteries therein contained, by ſober and diligent comparing them with the Prophecies of the Old, without the infallible Authority of your Church: therefore they may know the true ſenſe and meaning of the Goſpel, in all Points neceſſary to ſalvation, without any ſuch infallible Authority. For it is a matter of far leſſe Difficulty, for any man of ſenſe and reaſon, to deduce particular Concluſions from general and evident Principles, then to finde out the general and fundamental Principles, by natural Notions, or other Principles: And therefore more eaſie for any ſuch man to reſolve his Conſcience in particular Points of Faith or Chriſtian Obedience, after he hath found out the Foundation of Chriſtian Faith, (to wit Chr •… Jeſus crucified, raiſed from the dead, and other general Dictates of Faith in the Apoſtolical Writings) then to come unto the acknowledgement, and Belief of theſe fundamental Points themſelves, from the broken knowledge (ſuch as the Jews have) of the Old Teſtament. And thus it evidently follows, that if the Old Teſtament be a Rule unto the Jews, for finding out the Truth of the New, much more may the New, once acknowledged by them, and admitted of equal Authority with the Old, be a perfect Rule for them in matters of Salvation. And if theſe Scriptures are, or may be a Rule to the Jews, (if they will believe them) then muſt they be a Rule to all Chriſtians that Believe them. No Chriſtian I hope wil deny, but that the Old Teſtament is the Rule of the Jews: For the unbelieving Jews ſhal be condemned in what part of the world ſoever, for not following this Rule, which God hath commended and made known unto them, not for not acknowledging the Popes Infallibility, of which many of them never heard. And if the Old Teſtament be ſuch to them, much more muſt the whole Canon be unto us ſuch a Rule: and if we die in miſbelief or infidelity, we ſhall be judged by this Rule of Gods Law and Goſpel, which we tranſgreſſed, not by the Popes Decrees or Expoſitions of it. That many, Chriſtians by profeſſion, erre in Points of Faith, or miſtake the true Senſe and Meaning of it, or pervert it to their Deſtruction, proceeds from their Ingratitude towards God that gave it, and for their delight in Falſhood. Which is the reaſon why theſe Jews miſtake the true Meaning of the Old Teſtament.

9 If any of our Adverſaries here demand, how chanceth it ſo many Jews erre in the Foundation of Faith, if the Scripture be ſuch an infallible Rule? he muſt be content to reſolve me in the like Queſtion: How chanceth it, ſo many Jews live unconverted in Spain and Italy, and other places, either in the Popes Dominions, or where his Authority is eſtabliſhed, if the Infallibility of his Authority, or their Church, be ſuch an excellent Rule? If they reply, the Jews might believe all Points of Roman-Catholick Faith aright, ſo they would admit their Church as Judge or Miſtreſſe of Faith: the Jews might with as good reaſon rejoyn: ſo might the Romans believe all Points of Judaiſm, would they acknowledge this ſuppoſed Infallibility of Doctrine to be in their Rabbinical Expoſitions, not in the Popes Determinations. But the Romaniſt, I ſuppoſe, would deſire a Sign ere he believed them herein: and are we leſſe bound by the Rule of Faith, to deſire ſome tolerable ſatisfaction to theſe reaſons following, ere we believe them in this Point, as prejudicial in our judgement to Religion in general, as Subſcription to Rabbinical Doctrine is unto Chiſtian Verity.

10 The Jews admit the Old Teſtaments Authority as undoubtedly as the Jeſuites do the Popes: yet it enlightens not their hearts. What is the Reaſon? Becauſe that Part of Scripture is ſo obſcure? So Valentian (and ſuch as follow him) in all congruity muſt ſay; yea he hath ſaid it: 〈1 paragraph〉 . That Veil which Saint Paul ſaith is put before the hearts of Jews that they cannot behold the Glory of the Goſpel (as the Apoſtle there argues) is woven for the moſt part of the Difficulties of Scriptures. Nor do the Jews only deny the New Teſtament to be infallible, but bitterly inveigh againſt it as erroneous and contradictory to the Old. What is the Cauſe? Is it not that which Valentian elſewhere aſſigns? The Scripture alone (that is in his language, without the infallible Avouchment of their Church) is ſo far from ending all Controverſies of Faith, that it rather occaſions Controverſies and Diſſentions in Doctrines of Faith. If to the Jew, through his default, the Writings of Moſes and the Prophets be ſo obſcure: adde your infallible Key to open his heart to them, or them to it. If by this obſcurity they miniſter matter of Contentation, or their Senſe miſtaken exaſperate Jewiſh malice againſt Chriſtians: Interpoſe your Humane Authority inſpired from above, to allay the fervency of their diſtempered Zeal.

11 You acknowledge this Obſcurity and other objected Inſufficiencies (diſinabling the Scripture for ruling or judging mens Faith) to ariſe from the frailty or viciouſneſſe of Humane Nature, and hence you plead your Churches Infallibility as neceſſary and al-ſufficient to ſupply theſe defects incident unto Scripture, not in it ſelf, but in reſpect of us. Your Churches Authority then (at the leaſt adjoyned to Scripture) ſhould make men (otherwiſe ſubject to the former Infirmities or vitious Diſpoſitions) capable of Heavenly Doctrine. Tell us then diſtinctly: Can it, or can it not make all, or moſt, or ſuch as the Scriptures do not, Believe aright? If this it cannot do adjoyning to Scriptures: it is by your own Objections againſt them, a Rule as unſufficient, as you would make them without it. If it can make all, or moſt, or ſuch as Scripture alone doth not, Believe aright; this it muſt effect, either by removing or not removing thoſe Diſeaſes or Infirmities of Humane Nature, which Scriptures without it cannot cure.

12 Firſt, if it could remove that Temper which makes the Jew a more unprofitable Hearer of Scripture, then young Gallants are of ſtoical moral diſcipline, your Church is guilty of wilful malice and murther of ſouls that will not apply this infallible Key, able of it ſelf to open that Veil of Adamant, wherewith the Jews hearts are ſo maſked, that neither the light of Moſaical, Prophetical, Apoſtolical, or Evangelical Writings can find entrance unto them. Secondly, albeit this ſuppoſed infallible Authority could remove the former Veil, yet were it not in this reſpect to be acknowledged an infallible Rule of Faith, but rather an ordinary & neceſſary Means, (ſuch as we acknowledge the lawful Magiſtracy or Miniſtry to be) for ſquaring or proportioning mens frail or exorbitant Affections, the better to parallel with Gods word, the moſt exact, inerrable, and al-ſufficient Rule of Faith, even by your conſent: were it not for this Infirmitie or vitious Diſpoſition of mans Nature, which (as you likewiſe acknowledge) is the ſole Cauſe why the Scriptures are Obſcure and miniſter matter of Contention.

13 But our Adverſaries attribute not any ſuch vertue to their infallible Rule, as to make a fool wiſe, the laſcivious chaſte, the drunkard ſober, a knave honeſt, the impudent modeſt, or ambitious lowly: for even the Pope himſelf, in whoſe boſome this Rule lodgeth, may harbour theſe and like vices in his breſt: He may (by his own followers Conſeſſion) be as incorrigible for bad Life and Manners, as infallible for matters of Doctrine. Seeing then their ſuppoſed Rule cannot remove thoſe Impediments which detain the Jews with other Infidels and Hereticks from the Truth: can it make men Believe aright whileſt They remain? If it can: it is of greater force then either our Saviours Authority or ſkil in Scriptures. Neither of which, not all his travels and beſt endeavours here on earth, though infinitely ſurpaſſing any pains the Pope is willing to take, could inſtruct the Jews in the Doctrine of Faith, whileſt their carnal Affections remained in ſtrength. How can ye Believe, (ſaith he, who ſpake as never man ſpake, and had wrought thoſe Works none other John 5. 44. could) which receive honour one of another, and ſeek not the honour that cometh 〈◊〉 God alone?

14 To conclude then, If the Infidelity of the Jews be any juſt exception, why Scriptures cannot be the perfect Rule of Faith: this Exception will diſinable the Roman Churches infallible Authoritie, for being ſuch a Rule. But if the general Error of the Jews, in the very main Foundation of Religion, be no juſt Exception, why either the Scripture according to us, or the Churches Authority according to them, ſhould not be the Rule of Faith: then cannot the Errors of Hereticks, or varietie of Opinions about the ſenſe and Meaning of particular places of leſſe moment, impeach the ſufficiencie of Scripture, for performing all that is required by either Partie in their ſuppoſed abſolute Rule. For it ſhall, God willing be made evident in due place, that the ſelf ſame Affections (onely different in degree, ſometimes not ſo much) which cauſed the Jews Inſidelitie in our Saviours time, are the onely roots and fountains of Hereſies and Diſſentions throughout all Ages.

15 And as elſewhere is already proved, whereſoever the habitual Affection for degree and qualitie is, the Hereſie or Inſidelitie is likewiſe the ſame, even in ſuch as hold contrary Opinions, and would perhaps maintain their contrarietie unto death: for, as, many, ſtrongly perſwaded of their Belief in Chriſt, ſhall go for Infidels in that laſt day: ſo may ſuch, as think themſelves Orthodoxes, be tainted with the contrarie Hereſie which they impugne, if ſubject to the ſame Affections which did breed it. But for us to account ſuch as make profeſſion of Chriſtianitie, Inſidels, or ſuch as ſubſcribe to Orthodoxal Doctrine, Hereticks, would be injurious and unlawfull: not becauſe the former Aſſertion indeſinitely taken is not warrantable; but becauſe no man can preciſely diſcern the Indentitie of inward Affection ſave he alone that knoweth the ſecrets of all hearts. Thus all the Blaſts of vain Doctrine they can oppoſe unto the Truth we maintain, do in the iſſue faſten the roots of Faith once rightly planted, howſoever they may ſhake the timerous or faint-hearted Chriſtian, or cauſe the weak in Faith, not cleaving to Scripture as their onely infallible Rule, and ſure Supporter, dangerouſly to reel and ſtagger. But though they fall, yet Gods Word ſhall never fail to approve it ſelf a moſt perfect Rule, beſides others, in theſe Two reſpects: Firſt, in that none can fail in that courſe which it preſcribes, or fall away from Faith, but by ſuch means as the Jew hath done, the true Cauſes of whoſe Apoſtacie, and incredulitie it hath expreſly foretold, and fully regiſtred to Poſterity: Secondly, becauſe ſuch as it doth not, no other Rule, Means, or Authority poſsible either in the earth, or in the region below the earth, ſhall ever win to true Chriſtian Faith.

CAP. XXIII.

The Suffficiencie of Scriptures for Final Determination of Controverſies in Religion, proved by our Saviours and his Apoſtles Authority and Practiſe.

1 NOr will They be ruled by an Angel from Heaven, That will not obey the live Voice of the Son of God; whoſe Miracles, whileſt he lived here on earth, joyned with his Doctrine, we will ſuppoſe, were of as much force (if the Jeſuite will grant no more) as the Popes Propoſal of Scriptures to beget Faith, or convince gain-ſayers of Truth. The Jews were of diverſe Opinions about his Doctrine: Some ſaid he was a good man, Others ſaid. No, but he deceiveth the People, he gives them a Rule (as you heard / before) how to diſcern it. If any man will do his will, he ſhall know of the Doctrine, &c. This Joh. 7. 12, & verſe 17. contents them not, albeit he had done many and good works amongſt them ſufficient to have manifeſted his Divine Authority unto ſuch as had never heard of Moſes or a Meſſias to come: Nay, they go about to kill him for thoſe works, which bare Teſtimonie of his Worth, and as they thought, had Warrant of Scripture for ſo doing, becauſe he did them on the Sabbath day. Here Chriſt is of one Opinion, the Jews of another concerning the Senſe of Scripture: Who ſhall judge? or by what Rule muſt their contrary Doctrine be tried? By Chriſts infallible Authoritie? they admit it not: By extraordinary and miraculous Works? they perſecute him for his Miracles already wrought for their peoples good. Doth Chriſt here leave them, becauſe deſtitute of a Rule to recall them? If he had none, how ſhall the Pope (by his own challenge but his Vicar) have any to convince his Adverſaries? It Chriſt ſubmit his Divine Doctrine to any other Rule, how dare the Pope deny ſubmiſsion of his to the ſame? What Rule then was left? Onely the Scripture, which both 〈◊〉 acknowledge. They pretend Moſes Law concerning Sabbath-breach why he ſhould die: unto their falſe interpretation of this, our Saviour oppoſed the true meaning of another Moſaical Scripture. Moſes forbad Murther as well as Sabbath-day-breaking: and yet they ſeek to kill Chriſt, only for Fealing a man upon the Sabbath-day, ſo forgetfull are they of the One, and ſo partially addicted to the Other. But how ſhall they know, that to make a man whole upon the Sabbath, was not to break it, and violate Moſes Law? This our Saviour makes evident unto them, by expoſition of that Law; and their own Cuſtom, which, continued from the firſt promulgation was a good interpretation of it. Moſes ſaith our Saviour, gave unto you Circumciſion (not John 7. 22. becauſe it is of Moſes but of the Fathers) and ye on the Sabbath-day circumciſe a man. If a man on the Sabbath-day receive Circumciſion, that the Law of Moſes ſhould not be broken, be ye angrie with me, becauſe I have made a man every whit whole 〈◊〉 the Sabbath-day? Judge not according to the appearance, but judge righteous judgement. Thus was Scripture applied to their Conſcience, the laſt and finall Rule by which they ſtand or fall: and is alwayes a Light either bringing men to ſee their own Salvation, or putting out their wonted ſight, in token of their Condemnation to utter darkneſſe. And Chriſts laſt words in that Controverſie, Judge not according to the appearance, are likewiſe a written Rule of Scripture: Deut. 1. v. 16, & 17. ſo abſolute a Rule is this Sacred Word of God, (by our Saviours conſent and practiſe) both to inform the Underſtanding, and to moderate Affection which makes us blind.

2 The ſame Method our Saviour uſeth in a like diſpute, with the laſt Clauſe whereof if we compare the Romaniſts Doctrine in this Controverſie' it may appear in ſome ſort the ſame: Theirs is our Saviours indeed, but quite inverted, truly Antichriſtian. They teach we cannot know Moſaical or other Scriptures, but by the Popes infallible Propoſal: The great infallible Teacher tels the Jews, they could not Believe him, or know his Doctrine though Propoſed by him mouth to mouth, becauſe they had not Believed Moſes Writings. If ye beleeve not his Writings, how ſhall ye beleeve my Words? Joh. 5. ver 41. yet Chriſts Words regiſtred by his Apoſtles and Evangeliſts muſt be at the leaſt of like force and uſe to us, as Moſaical Writings were then to the Jews. Our Concluſion therefore is invincible: If Moſes Doctrine alone were a Rule to trie Chriſts Controverſies with the Jews, then muſt it and Chriſt conjoyned, be the Rule whereby all Chriſtians Controverſies muſt be tried. From the Opportunitie of this place, the judicious Reader, though not admoniſhed, would obſerve, that our Adverſaries, unleſſe poſſeſſed with Jewiſh phrenſie, or phantaſtick madneſſe (diſeaſes cauſing men uſually miſdeem other for ſuch as they moſt are, but leaſt think themſelves) could not poſſibly account it a part of folly in us, Qui ficti poteſt, ut quae doctrina tam 〈◊〉 ab hominibus adulteratur ut in patt •… in ominum e • rorum adva •… , eadem ſi • acc • mmoda • iſsnia, appoſi • ſsi • • que re •… a ad • eijc •• dum omnes omnino 〈◊〉 : Non maris hoc 〈◊〉 ſtare poteſt quā ſi quis diceret, illud eſſe accommodatiſſimum remed •• m ad 〈◊〉 vid • n ſum, ex quo accideret omnes cacutire quicunque • i • rent caci. Valentian loco • aepius citat. p • ragr. 6. to make the WRITTEN WORD ſole Umpire in all Controverſies of Religion, though not impoſſible to be thus perverted by theſe Jews; or others of Jewiſh diſpoſition, as are all Hereticks more or leſſe. For we will give their imaginations a yeers reſpite to rove about, upon condition they will then return an anſwer, what Rule, either written or unwritten, can poſſibly be imagined, which would not be perverted: what Authoritie, either living or dead, which would not be either diſclaimed, abuſed, or contemned by men ſo minded as theſe Jews, who in the live preſence of the Son of God, the heir of all things, by whom the world was made, and muſt be judged, thus ſought to Patronage the Murther of his Royall Perſon, by the Authoritie of his Fathers Word, unto whoſe Sence they thought themſelves as ſtrictly tied as any Papiſt to the Councel of Trent. The Hereticks with whom Non eſt mitum ſi Pelagi ani dicta noſtra in ſenſus quos volunt de • o • quere conantur: quando de Scriptur is ſanctis, non ubi obſcure aliquid dictum eſt, ſed ubi clara & aporta ſunt teſtimonia, id ſacere con • u • verunt, more quidem •… run etiam •… tum, Auguſtin li. 2. de Nupt. & concupiſe. cap 31. This was the place which Valentian (as wa •… in the •… ter of this 〈◊〉 ) 〈◊〉 prove the Inſufficiency of Scriptures for compoſing Controverſies, would have obſerved. The Reader, I doubt not, will •… ſha • e •… th, or •• th, that either could not or would not ſee ho • eaſily theſe men would have wreſted the Trent Council, •… Rule they can imagine. 〈◊〉 reſtraining ſuch evident perverſneſſe we acknowledge the neceſſity of a lawfull Magiſtratie, •… in this or like doth to way argue an abſolute Infallibility in determining all Caſes of Controverſies. Saint Auguſtine had to deal, ſtrangely wreſted his words againſt a plain and natural meaning. Though ſo they had done the Biſhops of Rome, or any others then living, not diſdaining to call God his Lord: their practiſe had not ſeemed ſtrange to this reverend Father: for he knew the Servant was not above his Maſter, and therefore could not expect his or any mans ſhould be free from any ſuch wrong or violence which he ſaw offered to Gods Word.

3 Our Saviour in the fore-cited Controverſies ſaw well how earneſtly the Jews were ſet to pervert Scriptures for their purpoſe, how glad to find any pretence out of them either to juſtifie their diſlike of his Doctrine, or wreak their malice upon his Perſon. Reaſon he had as great to diſtaſt their practiſe herein as the Pope himſelf can have to inveigh againſt Hereticks for the like. Neither is there any perſon now living, againſt whom any intention of Harm can be more heinous then the intention of Murther againſt him, nor any ſort of men (unleſſe the Jeſuites, Spaniſh Inquiſitors, or ſuch as they ſuborn) ſo cruelly bent as theſe Jews were, to ſeek blood under a ſhew of love to pure immaculate Religion. Yet doth not our Saviour accuſe the Scriptures (though capable of ſo grievous and dangerous miſconſtruction) of Obſcurity or Difficultie, or of being any way the Occaſion of Jewiſh Hereſie, or his perſecution thence cauſed: nor doth he diſſwade thoſe very men, which had thence ſucked this poiſonous Doctrine, much leſſe others from reading, but exhorts them in truth and deed, not in word and fancie onely, to relie on Scriptures as the Rule of Salvation. Search the Scriptures, for in them ye think, (and that rightly) to have Eternall Life, Joh 5. 9. Not intimating the leaſt neceſſity of any external Authority infallibly to direct them, he plainly teacheth it was the internal diſtorture of their proud affections, which had diſproportioned their minds to this ſtraight Rule, and diſinabled them for attaining true Belief, which never can be rightly raiſed but by this ſquare and line.

4 It was not then the reading of Scriptures which cauſed them miſtake their meaning and perſecute Him, but the not reading of them as they ſhould. Erre they did, not knowing the Scriptures, and know them they did not, becauſe they did not read them thorowly, ſincerely, ſearching out their inward Meaning. And thus to read them afreſh, as our Saviour preſcribed them, (laying aſide ambitious deſires) was the onelie Remedie for to cure that diſtemper which they had incurred by reading them amiſſe. It were a mad kind of counſel (better befitting a Witch or cunning woman, then a wiſe man) to diſſwade one from vſing Medicines preſcribed him by men of ſkill, becauſe he had incurred ſome dangerous diſeaſe, by taking the like out of his own humour, or in a fancie either without or contrary to the preſcript of profeſſed Phyſitians: yet ſuch and no better our Adverſaries advice heretofore hath been: and the ſtrength of all their Arguments in the Point now in hand to this day continues this: We muſt not make Scriptures the Rule of Faith, becauſe many Hereſies have ſprung thence, and great Diſſenſions grown in the Church, whiles one follows one Sence, and another the contrary. Whereas in truth the only Antidote againſt Contentions, Schiſmes, and Hereſies, is to read them attentively, and with ſuch preparation as they preſcribe; as Gal. 5. 26. not to be deſirous of vain glory, not to provoke or envie one another: 1 Pet. 2. 12. To lay aſide all malicionſneſſe, guile, diſsimulation, and evil ſpeaking, like new born babes deſiring the ſincere milk of the Word, whereby we muſt grow, Rom. 12. 2. not faſhioning our ſelves according to this preſent world, &c.

5 Theſe were delivered as ſoveraign Remedies againſt all Epidemical diſeaſes of the Soul, by Phyſitians, as Both acknowledge, moſt Infallible. For better unfolding, and more ſeaſonable applying of theſe and infinite other like Aphoriſmes of life, we admit varietie of Commentators: but are as far from ſuffering any, of whoſe ſpirit we have no proof, (eſpecially any not ready to ſubmit the trial of his Receits, unto theſe ſacred Principles and Experiments anſwerable to them.) And good reaſon the pooreſt Creature living ſhould tender the eternal Welfare of his Soul, as much as the Pope doth the tranſitory health of his Body. to trie what Concluſions he liſt upon our ſouls, as the Pope would be from taking what Potions ſoever any Engliſh Emperick ſhould preſcribe, though diſclaiming all examinations of his preſcripts by Galen, Hippocrates, Paracelſus, or any other Ancient or Modern well eſteemed Phyſitians Rules.

6 If ſince this late invention of the Popes Infallibilitie, our Adverſaries do not now, as heretofore, condemne all Reading Scriptures ſimply: what marvell? Vide lib. 1. cap. 10. par. 2. For as Sathan after once God had ſpoken to the world by his Son, began to change his old note, and ſought to imitate the Goſpels ſtile, by writing his Hereſies as God did his new Covenants in mens hearts: So in later Ages, ſince the Almightie gave his Word in every language, and the number of Preachers hath been greatly multiplied, the old Serpent permits the Jeſuits and his other Inſtruments to tranſlate, expound, and Preach the Goſpel to the ignorant. And in oppoſition to the practiſe of Reformed Churches, the lay Roman Catholick may now behold, yea read the Words of Life. What difference then can any make betwixt theirs and our Doctrine in this Point? ſuch as in times paſt was betwixt true Miracles wrought by the ſinger of God, and Diabolical Wonderments, all which later were uſually wrought to idle purpoſes, and by ſome apiſh trick or other bewrayed their Authors ſiniſter intendments: The Popes drift in permitting his • aitie to lock into the Holy Scriptures and behold the Majeſty of God ſpeaking in them (a matter heretofore held as dangerous for them as for the Iſraelites in time paſt to have approached the Holy Mount) is just like the Devils in carrying our Saviour into a high Mountain to ſhew him all the King •… of the earth, and the glory of them. The condition annexed to the Popes Donative is the ſelf ſame with that the Devil ad • ed 〈◊〉 his profer, All theſe will I give unto thee if thou wilt fall down and worſhip me. For none may enjoy Scriptures but with double acknowledgement of abſolute Homage unto the Pope as the ſole and ſupreme Judge of all Controverſies concerning them: 〈◊〉 whom all Right unto the Means of their Salvation muſt be derived. Which kind of Worſhip is altogether as de •• g • uory to Gods •… as that which Sathan demanded of our Saviour, or any other Idolatry that is or hath been, as ſhall (God willing) here •… appear. So doth the cunning reſtraint of this Libertie late granted to the Roman Laicks great in ſhew, bewray who was the Authour of this Plot, and what his purpoſe. Some merry Devil ſure is minded to make Hell ſport, by putting this gull upon the learned Papiſt, his Inſtrument to put the like upon the ignorant; who now at length may read the Scriptures, but with abſolute ſubmiſſion of their Interpretation to his Inſtructors, who may not take any receit thence, but according to their ſupreme Infallible Phyſitians preſcripts, which may not be examined by any Rule of Gods written or unwritten Word: nor may any man call his ſkill in queſtion, much leſſe condemn him of Impoſture, by the lamentable iſſue and diſmal ſucceſſe of his Practiſes▪ Should men upon like termes be admitted to read Galen or Hippocrates, and yet the Monopoly of Medicines permitted to ſome one Emperick or Apothecarie, not liable to any account, whether his confections were made according to the Rules of Phyſick Art or no: They might be in greater danger of poyſoning, then if theſe grand Phyſitians had never written: for that might be preſcribed them, by ſuch an authentick Mountebank, as a Cordial, which the other had detected for Poyſon. So ſhould the Chriſtian World, might the Jeſuites plea prevail, be continually at the Popes Curteſie, whether they ſhould embrace that Senſe of Scriptures which Chriſt and his Apoſtles have condemned for the Doctrine of Devils, as the Oracles of the living God, and food for their Souls.

7 But ſome man more indifferent would here perhaps interpoſe: Though theirs be bad, do you preſcribe us any better Method of Health▪ Your former counſel to practiſe the Apoſtles Rules, is, as if a man ſhould ſay to one ſick of a dangerous diſeaſe, Expel the bad humour and you ſhall be well. Yet as we ſaid before, Eſt pars ſanitatis velle ſanari, To deſire the ex •… pation of ſuch Affections as hinder our proficiencie in the School of Chriſt, or knowledge of his precepts, is a good ſtep to health. The Scriptures are the words of life containing Medicines as well as Meat, and muſt purge our Souls of carnal Affections, as Phyſick doth the body of bad Humours: They teach withall what Abſtinence muſt be uſed ere we can be capable of that ſpiritual Welfare, which they promiſe to the Soul of ſuch as follow their Preſcriptions. And becauſe our natural Corruption cannot be aſſwaged, much leſſe expelled, but by their force or vertue, which is not alwayes manifeſted upon the firſt Receipt; we are to come unto them with ſuch reverence, as the Moraliſt did to Meditations of Vertue, Vacua & ſobria mente: in ſobrietie of Spirit, not in the heat, abundance, or actual motion of ſuch Affections as hinder their operation upon our Souls; as men uſually take Phyſick upon a faſting and quiet ſtomack, although Peſtered with bad humours, which yet cannot be extirpate but by Phyſick; nor by Phyſick, if miniſtred in the actual motion, heat, or raging of ſuch humours. If a man have but this deſire, to be rid of ſuch Affections as breed this diſtemper in his Soul, or work a diſtaſt of the Word of Life, he is capable of that Promiſe, Habents dabitur, and ſhall in good time ſee his deſire augmented, whoſe encreaſe will bring forth greater fervencie in prayer; and prayers, if fervent, though in men ſubject to ſuch infirmities avail much, and ſhall in the end be heard to 〈◊〉 full. And, as well in thankfull duty to the Redeemer of Mankind for his gracious Promiſes, as in hope of being further partakers of the Bleſſings promiſed; Every one that heareth Gods Word, ought, and ſuch as hear it a right, will, as oft as they ſeek recovery of their ſpiritual Health by it, or ſuch Means as it preſcribes, abſtain from all occaſions and occurrents that may encreaſe, provoke, or ſtrengthen ſuch Affections as hinder the operations of it upon their Souls. For even 〈1 paragraph〉 Nature taught the Cynick to account ſurfetting and intemperate diet madneſſe in the Heathen, whiles they ſacrificed for Health. If any have erred in hearing Gods Word amiſſe, or in the unſeaſonable applying of Sacred Preſcripts: theſe Errors muſt be recalled by further conſultation with their diſpenſors, by more diligent ſearch and better inſtruction in other parts of this Method of Life.

8 Saint Peter knew many ignorant and unſtable Souls had perverted ſome ha • d places of S. Pauls Epiſtles, as they had other Scriptures, to their own deſtruction. Did he therefore adviſe them to whom he thus wrote not to ſeek their Salvation out of Saint Pauls Epiſtles, but with abſolute ſubmiſſion of their judgement, to his, and his ſucceſſours Preſcripts? Or doth he not ſeek to eſtabliſh them in that Doctrine which Saint Paul had taught, according to the wiſdom given him, in all his Epiſtles. Or can any endued with reaſon doubt, whether Saint Paul himſelf did not expect his Writings ſhould be a Rule of Faith to all that read them, without continuance either of his own or others actual Infallible Propoſal of them? He had proteſted once for all, Gal 1 v 8. From this place Valentian after his 〈◊〉 manner, would force an Argument to prove the neceſſity of a perpetuall infallible Authority to denounce viva voce the like Anathema's againſt Hereticks. Whereas S. Pauls words, if we conſider all Circumſtances, do exclude any ſuch infallible Authority or Judge of his Meaning or other Scripture by which he ſuppoſed all other Doctrines ſhould be examined. And as a learned Papiſt well obſerves upon theſe words of S. Paul to Timothy, The scriptures are able to make thee wiſe unto ſalvation (2 Tim. 3. 15.) The Scriptures which he had learned (to wit the Old Teſtament) might perform the ſame to him in his abſence which S. Paul had done in his preſence; as he ſaith, ſine ſchola Simonis, as we may adde, •… ne ſchola Papae, without the Popes curſing or bleſſing. Vide Sasbout in 2. ad Timoth. cap. 3. Though we, or an Angel from Heaven, preach unto you otherwiſe then that we have preached unto you, let him be accurſed. He had ſaid before, and yet ſaith he now again, If any man preach unto you otherwiſe then ye have received, let him be accurſed. For he had taught them, as their own Conſcience might witneſſe, the Doctrine of God and not man, as he intimateth in the next words.

9 Either Saint Paul is not Authentick in this proteſtation, or elſe all ſtand accurſed by it, that dare abſolutely admit any Doctrine though from an Angels mouth, but upon due examination and ſure triall, whether conſonant or contrary to what Saint Paul hath left in writing. His meaning notwithſtanding in many places as his fellow-Apoſtle witneſſeth, was much perverted. And ſeeing what was paſt could not be amended, it ſeemed neceſſary to Saint Peter to admoniſh others, leſt they ſhould be intangled in like errour. But what means had he left to prevent this perverting of Scriptures in them? Either none beſides or none ſo good, as diligent Reading or Hearing the written Word: For ſuch was this Epiſtle, which for their Admonition he now wrote, and was deſirous, queſtionleſſe, all of them ſhould with attention hear or read, leſt they alſo might be plucked away with the errour of the wicked, and fall from their wo • ted ſtedfaſtneſſe, from which others had already fallen; For what reaſon? Becauſe they were unlearned: Unlearned? In what Facultie? In the Scriptures no doubt. For Saint Peter himſelf was learned onely in them, and would not vouchſafe the Secular Arts of that time (ſtanding in oppoſition unto the Goſpel) this glorious Title of learning. And is want of learning and knowledge in Scriptures, the cauſe of falling from Faith, and former ſtedfaſtneſſe? And yet muſt men abſtain from reading them, becauſe they are obſcure to ſuch blinded Guides, or may miniſter matter of Contention to contentious Spirits, or occaſion of Errour to the erverſe? Muſt we be ignorant in Them, and expert in Other means of That there is no danger can come by reading Scriptures for which the ſcriptures have not preſent remedy. Faith; Becauſe Ignorance and want of learning in them cauſeth Errours in Faith and what other Means ſoever of mens Salvation? Quis furor hic (ſhall I ſay) ne moriare, mort; or rather, no poſsis •… tare, perire? Muſt we abſtain from our ſpiritual Food, and ſo •… evi ably ſtarve, becauſe ſome others by unreaſonable or intemperate taking of it have incurred, what? Diſeaſes indeed very grievous; Yet ſuch as might eaſily have been cured or prevented had the diſeaſed been more accuſtomed to feed upon thoſe plain and 〈◊〉 Preſcripts uſual in the later parts of Saint Pauls Epiſtles, as (for example amongſt others upon that moſt General: Rom. 12. 3. Through the grace of God, 〈◊〉 given unto me (I ſay) to every one that is among you, that no man preſume to an unſtand above that which is meet to underſtand, but that he underſtand according to •• • riety, as God hath dealt to every man the Meaſure of Faith.

10 From carefull and aſſiduous Attention unto this and other like Elementarie Precepts, thoſe unlearned but preſumptuous Readers of Saint 〈◊〉 Epiſtles might quickly have grown ſo wiſe and well learned in Scriptures, as not to have medled with theſe 〈 in non-Latin alphabet 〉 ſo ſoon, at leaſt not ſo much, rather contenting themſelves while ſuch they were, like new-born Babes with 〈◊〉 Milk, as much better for their weak digeſtion then his ſtrong Meat; ſo the ſame Apoſtle had elſe where expreſſely written for their inſtruction, 〈◊〉 not preſumed to know above that which was written. E •• ed they had then 〈◊〉 the Truth, and fallen away from their former ſtedfaſtneſſe, not ſo much by 〈◊〉 lowing the hard and difficult, as by not following the plain and eaſie places of 〈◊〉 Paul, able to have conducted them from Knowledge to Knowledge, whoſe 〈◊〉〈◊〉 (could they with patience have expected it,) might in good time 〈◊〉〈◊〉 •… the former Difficulties.

Inſtances enough have been, more might be brought, to evince the general Concluſion intimated in the State of the Queſtion before propoſed. There is no Occaſion or Temptation which may move men to obſtinate miſtaking or perverting Scriptures to a • et Contentions, but the Scriptures one where or other have a Remedie as eaſie as ſoveraigne preſcribed againſt it, ſo men would be diligent to ſeek, or reſolute to apply it found, in their Practiſe or Courſe of life. If ſome Spiders from the fore-mentioned, or like difficult Places, have ſuckt poyſon; yet other parts of the ſame Canon teach us to lay aſide the Spiders temperature, even 1 〈◊〉 2. 1. all Maliciouſneſſe, Gal. 〈◊〉 . 〈◊〉 . all Envie, 〈◊〉〈◊〉 . 16. & 4. 5. all Indignation or Contention. Though ſundry as ſubtilas Serpents have been miſtaken in the Interpretation of ſome, or have inverted others, yet ſome third Place teacheth us to joyn the Doves Innocencie to the Serpents ſubtiltie; and unto both adding the Bees Induſtry, theſe very Places, whence others ſuckt Poyſon, ſhall afford us Henie. For the Word of God is in it ſelf, and unto us (if we be not Spiders to our ſelves) 〈1 paragraph〉 ſweeter then Honey, and the Honey combe.

CAP. XXIV.

That all their Objections, drawn from Diſſentions amongst the learned or the Uncertainty of private Spirits, either conclude nothing of what they inten 〈◊〉 or elſe more then they mean, or (at the leaſt) dare avouch againſt Gods Prophets and Faithfull People of old.

1 IT is a ſure Argument, the Truth on our part is exceeding great, in that all Objections, hitherto brought by our Adverſaries (as it uſually falleth out in men more eagerly ſet to offend others then defend themſelves, though otherwiſe unequally matched) conclude, Aut nihil, Aut 〈◊〉 , •… thing, or too much, or all for us againſt the Objectors. But eſpecially whileſt 〈◊〉 ſeek to 〈◊〉 the Sufficiencie of our ſuppoſed Rule, by Diſſentions thence oc •… 〈◊〉 amongst the learned, or ſuch as ſhould be Guides of others; as their Pr 〈◊〉 are curtailed, and will not touch the Points they aim at, ſo the Concluſion which they would ſhuffle in, not inferred from the Premiſes, is above meaſure, over-laſhing. Firſt, they fail, in avouching that indefinitely of all, which Wherein our Adverſaries Proofs come ſhort of what they aim at. is true only of ſome Parts of Scriptures. For many are ſo perſpicuous and plain, as they miniſter no matter of Contention, no, not to the moſt contentious Spirits profeſſing our or their Religion. Theſe, well learned and laid up in mens hearts, engaged in other particular Controverſies, would be an excellent Light to many other Places, which for want of this Method to moſt of both ſides either ſeem Obſcure, or of the ſame ſuite their ſeveral Diſpoſitions are. But to omit particular Cauſes of Hereſies or Hereticks perverting Scriptures (elſe where to be proſecuted) The moſt general and Primary is the quite contrary to that which our Adverſaries aſſign.

2 They except againſt Scripture, and ſay it cannot be the Rule of Faith, nor ought to be ſo taken of all Chriſtians, becauſe it is ſo Obſcure, and apt to breed Contentions among ſuch as rely upon it. We have ſufficiently proved that all Obſcurities, all Contentions about the Sence of Scriptures in points of Moment, ariſe hence; Becauſe we do not admit of it for our only Rule; Partiality either unto our own or others Opinion is the only cauſe of Contention amongst men, and Diſſention from the Truth, even amongst ſuch as a knowledge the Scripture for their Rule of Faith: for it is one thing to ſay they make it, another indeed to make it or uſe it as the Rule of Faith, in their Practiſe or Courſe of Life. Whence our Adverſaries Objections drawn 〈◊〉 Contentions amongst reformed Churches are eaſily anſwered. For theſe are not occaſioned by relying upon the Scripture, but becauſe ſundry in reformed Churches do in Deed, as the Papiſts both in Deed and Word, diſclaim it for the Rule of Faith. all Affection to mens perſons ſtate or dignity, all private Quarrels laid apart. If the Jeſuite could prove it ſhould either continue Obſcure in points of Faith, or miniſter matter of Contention to ſuch as conform their lives to the Elementary Rules or eaſie Precepts therein contained: their Arguments were to ſome purpoſe. But while this they neither can nor go about to prove; they ſhall only prove themſelves ridiculous Atheiſts, albeit we grant them all they deſire, about the Variety of Opinions (even in places of greateſt Moment) among the learned. For, whatſoever they can object to us, either concerning the Variety of Opinions amongſt the learned, or ſuch Diſtraction as might follow thereon in the ſimple and illiterate, will conclude as much, both againſt that Certainty the Ancient Prophets themſelves had of their own Viſions, and the ſtedfaſtneſſe of Wherein their Concluſions over-reach. that Belief which the faithful amongſt Gods People gave unto their Predictions or Prophecies. Firſt it is evident from the Story of Ahab, that lying Spirits did counterfeit Viſions then, as the Spirit of Errour doth now the Spirit of Truth; So as the falſe Prophets had ſtrange Deluſions and Appearances, as well as the true their divine Illuminations; whence the Contention amongſt the profeſſed Prophets themſelves was as great as any now amongſt the learned Interpreters of Prophecies or other Scriptures. And from this Contention amongſt the Prophets the unlearned, or rather all in that people not Prophets, were, by the Romaniſt Objections againſt us, (were they pertinent) to waver and halt between the contrariety of Illuminations and Viſions, profeſſed as well by the falſe Prophets, as the true. Theſe Seducing Spirits hopes were not ſo deſperate as to make them leave their womed trade, even in Saint Cyprians time. Spiritus inſinceri & vagi, qui poſtea quam terrenis vitiis immerſi ſunt, & à vigore coeleſti terreno contagio receſſerunt, 〈◊〉 deſmunt perditi perdere, & depravati errorem pravitatis inſundere. Ho • & poetae daemonas vocant, & Socrates in •… ſe & regi ad arbitrium damonis predicabat-. Hi ergo ſpiritus ſub ſtatuis atque imaginibus conſecratis delite 〈◊〉 . H • 〈◊〉 ſuo vatum pectora inſpirant, extorum fibras animant, avium volatus gubernant, ſortes regunt, oracula efficitu • ſalſa veris ſemper involvunt: nam & fallentur & fallunt, vitam turbant, 〈◊〉 inquietant. 〈◊〉 quod Idola Di • •• oſunt. Thus he ſpake of his own experience, as he adds: nec aliud his • rudium eſt, quam à Deo homines avocare, & ad 〈◊〉〈◊〉 ſui ab intellectu verae religionis avertere: & cum ſint ipſi poenales, quaerere quas ad 〈◊〉 comi • es, qu •• •… en ſoul fecerint errore participes. Hi tamen adjurati per Deum verum à nobis, ſtatim cedunt, & fatentur, & de 〈◊〉〈◊〉 extre coguntur. Theſe were the effects of Chriſts triumph over Satan ſure pledges that the ſtrong man was 〈◊〉 caſt cut. And the like power had not been ſo manifeſt before among the Sons of men. Nor will any Jeſuite (I think) be ſo bold as to deny (leſt every man might perceive him to deny more, then poſſibly he could know) that thoſe lying Spirits in the mouthes of Ahabs Prophets, were then as cunning in imitating true Revelations, as now in counterfeiting Orthodoxal Interpretations of Truth revealed. Or if this they cal in queſtion, let them reſolve us why Idolatry in thoſe Ages, wherein true Prophets flouriſhed moſt, ſhould be as frequent and various, as Hereſies in later times, wherein the preaching of the Goſpel is moſt plentiful. The true Reaſon whereof as we ſuppoſe is this: Theſe lying Spirits were alike apt to imitate Gods ſeveral manner of ſpeaking (whether by means ordinary or extraordinary) in divers Ages. At all times, if we compare either their native Capacity or acquired ſkil with our own, though in matters wherein we have been moſt converſant: if to their ſag •… y we adde their malicious Temper and eager Deſires of doing ill, which alwayes adde an Edge unto Wit in miſchievous Invention: In all theſe they ſo far exceed the ſons of ſeduced Adam, that unleſſe the Almighty did either 〈◊〉 us by his Holy Spirit, or reſtrain them in the exerciſe of their ſkil (eſpecially in Spiritual matters, wherewith the natural man hath no acquaintance;) who could, in any Age, be able to diſcern their Jugling, much leſs, to avoid their ſnares, alwayes ſuited to the preſent ſeaſon? Notwithſtanding moſt evident it is, that in Ahabs as in all other times, tainted with the like or a quivalent Sins, the Almighty gives them leave to do their worſt; to practiſe with ſuch cunning in every kind, as leaves men, ſo diſpoſed as theſe falſe Prophets were, (until they amend) no more poſſibility of diſtinguiſhing Deviliſh Suggeſtions from Divine Oracles, then Ahab had (without repentance) to eſcape his doom read by Elias and Michaiah. For he had not fallen, unleſſe his Prophets had been firſt ſeduced; Their Errour therefore was by Gods juſt judgement, as Fatal as his Fall; both abſolutely inevitable upon ſuppoſition of their obſtinate Diſobedience to the undoubted Mandates of Gods written Law. Thus no one tittle of our Adverſaries Objections (how the learned ſhould be ſure of their interpretations, when others as learned as they are as ſtrongly perſwaded to the contrary) but is as directly oppoſite unto the Certainty of true Prophets Revelations; ſeeing many, yea moſt of that Profeſſion, and (in the judgement of man) men of better gifts and places then ſuch as proved true Prophets, were otherwiſe perſwaded; uſually ſuch as the people eſteemed beſt, ſtrangelieſt deluded.

3 That from this Variety of Opinions amongſt the Prophets about their Illuminations, others not endued with the gift of Propheſie were in the ſelf ſame caſe, the unlearned people throughout the Chriſtian world are in, whereſoever or whenſoever Diſſentions ariſe amongſt the learned, admits no queſtion but amongſt wranglers. For albeit the excellent Brightneſs of Divine Truth did neceſſarily imprint an infallible Evidence in their apprehenſion, to whom it was immediately by Means extraordinary revealed; yet could they not communicate this Evidence or Certainty unto the people, but by preaching the Word revealed, after the ſelf ſame manner we do. Yea ſometime it was only communicated unto them by the 〈1 paragraph〉 . Miniſtery of others, no Prophets. Here let any Jeſuite, or other Patron of the Romiſh Churches Cauſe, anſwer me to theſe Demands. Firſt, whether the People were not bound to believe the true Propheſies (either delivered by the Prophets own mouthes, or read by others, or directed to them in writing) to be the Word of GOD; and to reject the contrary Doctrine of falſe Prophets, as Deluſions? Secondly, whether, if the ordinary People of thoſe times could by any Chriſtians, though private men in later, may not by the ſame Means, diſtinguiſh the Word of God (being in like ſort read, or expounded or preached unto them) from the Word of Man? The Word remains ſtil the ſame; the Truth of it better confirmed unto the World, by the continuance of it in power and ſtrength throughout all Ages intermediate, wherein Gods Spirit (by which it was firſt manifeſted to the Prophets, and written in the Peoples hearts) hath been more plentiful then before, eſpecially ſince the Revelation of the Goſpel; moſt plentiful in this preſent (if I may ſo ſpeak) the ſecond time of Grace. Our Argument then ſtands good (A fortiori) If every private man amongſt GODS People of Old might and ought Believe, and believing Obey, his Word revealed to others, only read or expounded unto him, rejecting all contrary or erroneous Doctrines; the People of this Age muſt do the like: and all Objections poſſible againſt the judgement of modern private Spirits, conclude as much againſt all private perſons of Ancient times: For, their Means of knowing the Prophets Illuminations or Viſions were ordinary; ſuch as we have now; liable to all exceptions that can be made againſt our knowledge or perſwaſion of the true Senſe of Scripture; But neither theirs nor our Imbecillity in knowing, or Facility of erring, was or is any juſt Exception why the Scripture ſhould not be a Rule to both. Albeit all the Papiſts Arguments might be urged with far greater probability againſt them who were to Believe Prophetical Writings firſt. For more eaſie it is to Aſſent unto Particulars contained in a general Canon already eſtabliſhed by the approbation of former Ages and confirmed by joynt conſent of Parties moſt adverſe and contrary in the interpretation of ſeveral parcels; then to admit the general Canon it ſelf for the undoubted Word of GOD, or yield obedience to the Particulars therein contained. Yet were the Ancient people bound to admit the Propheſie of Iſaias, Jeremiah, as the undoubted Word of God; albeit unknown to their Anceſtors, but only in the generality of Moſes doctrine: much more (as we conclude) may Chriſtians, now living, aſſent unto the true expoſitions or particular contents of theſe Propheſies, or other Scriptures; of whoſe abſolute Truth in general they do not doubt, and of whoſe 〈◊〉 articulars they may now behold the ſundry Opinions and Expoſitions of divers Ages.

4 To preſſe the former Arguments more fully parallel'd to our preſent Controverſie, a little farther: I would demand of any Jeſuite, whether the Word of God taught by the Prophets, (who were to win credit by their ſkil, not preſumed ſkilful for their Authority in the Church, or credit in Common-weal) or the definitive ſentence of the High-Prieſts or others in eminent place, were to be the Rule of Iſraels Faith? Whether the Peoples diſtraction in following ſome one falſe Prophet, ſome another, feweſt of all, the true Prophets, moſt, their High-Prieſts and men in Authority; might exempt any from acknowledgement of ſuch Propheſies, as in the iſſue proved Divine, for the Rule of their Belief? If that People, either upon the Variety of Opinions, or the Authority of the Prieſts or others, might reject the Word of God, either preached unto them by the Prophets or read by others; or appeal from It to any viſible company of men; on whoſe decrees they might ſafely rely: then may the Romaniſts with ſome probability teach men to rely upon the decrees of their Church, for their infallible Rule, not upon Scriptures only. But if the People of thoſe times were bound to rely upon MOSES Law and the Prophets Writings, againſt all the World beſides, albeit joyntly conſpiring to teach them otherwiſe, though with Glozes and pretences of Moſes Authority: then much more muſt theſe Writings be of like Authority unto us. And all the Mimical Objections which the Jeſuites can frame to this or like purpoſe [If the Scripture be the Rule of Faith, and muſt be diſcerned by private Spirits, how comes it to paſſe that Calvin expounds it one way, Luther another, Zwinglius a third, and yet all think they have the Spirit?] are the very ſame in effect, with the falſe Prophet Zedekiah's Exception againſt Michaiah, 1 Kings 22. 24. When went the Spirit of the Lord from me to ſpeak unto thee?

5 Zeclekiah had four hundred more of his opinion; and this People had been very dull, if conſcious of their own factious greatneſſe, they could not have pleaded all the Papiſts Arguments againſt Michaiah; all that can be drawn from the Univerſality or Authority of the Church: All which have meer ignorance or incogitancy of a Divine Providence for their Root, but branch themſelves in their after-grouth into poſitive Atheiſm, and contradictious Infidelity. Firſt their Authors (the Prieſts and Jeſuites) erre, not knowing the Scriptures nor the Power of God, able to lead men unto Life, by this written Way, though narrow and private, yet ſtraight and plain: Afterwards (as if they were Satans ſworn Takers, or authorized Purveyo •• s to furniſh Hell with gueſts) obſerving ſome, who rather idly wiſh or looſly profer, then ſeriouſly purpoſe or earneſtly ſtrive, to enter in at the ſtreight Gate, either ſail in their firſt Adventures, or finally miſcarry; they watch hence all opportunities of haling Paſſengers to their broad beaten Catholick Way, which almoſt all heretofore have gone, as they brag, wherein a blind man, ſo he will follow his Guide, cannot eaſily trip; ſo I think, until both come at the very Pit-brink of Deſtruction, whereunto it tends directly and infallibly. But is this your Catholick Way more plain or better beaten then rebellious Iſraels or Judahs was? Could not theſe alſo (whileſt backed by their blinded Guides) have mockt at private Spirits, and beſtowed Titles upon Gods true Servants, (becauſe in number feweſt and moſt oppoſite to their Prelates) as foul and odious, as Sectaries, Schiſmaticks, or Hereticks? Or did theſe willingly and wittingly go aſtray, as knowing their wayes to be the wayes of death? 〈◊〉 5. 15. Therefore my people is gone into captivity (ſaith the Lord) becauſe they had no knowledg. Ignorance, the Nurſe of your Devotion, was the true Mother of their Superſtition and Idolatry: yet was this want of Knowledge, which thus proved the fertile Seed of all their inſuing Miſery, the native Fruit of their former Negligence in not practiſing the known Precepts of Moſes Law. And becauſe increaſe of Ignorance in Gods Word did breed in them a greater delight of hearing Lies, and pleaſant things, then the Truth, he gave them their Luſt, as he had done their Forefathers Quails in his diſpleaſure. 〈◊〉 . 1 • . 〈◊〉 ▪ 〈◊〉 ▪ 〈◊〉 ▪ Son of man (ſaith the Lord unto his Prophet) theſe men have ſet up their Idols in their heart, and put the ſtumbling Block of their Iniquity before their face: ſhould I, being required, anſwer them? Therefore ſay unto them, Thus ſaith the Lord God, Every man of the Houſe of Iſrael, that ſetteth up his 〈◊〉 in his heart, and putteth the ſtumbling Block of his Iniquity before his face, and cometh to the Prophet, I the Lord will anſwer him that cometh, according to the multitude of his Idols: That I may take the Houſe of Iſrael in their own heart, becauſe they are all departed from me through their Idols.

6 This evidently proves, that unleſſe the Moral Law be duly practiſed, and thoſe ſtumbling Blocks which the wicked ſet before their faces removed: to ſeek after ſuch a facile, inerrable Rule, as the Papiſts have framed for direction in points of Faith, is, to ſolicit a ſnare for their own Souls, as no doubt God gave the Romans, for their diſtaſt of his Word and that longing after Genuliſm •… before mentioned, this broken Reed, whereon to this day they rely, as he had done the Iſraelites a King in his wrath. And though in every Age, ſince the Goths and Vandals over-ran the Empire, God hath raiſed up ſome poor Michaiah to withſtand their ſtate-Prelates: Yet thoſe lying Spirits, which poſſeſſed Ahabs Prophets, have ever born greateſt ſway in that Church, ſeducing Princes and People, as they had done Ahab, by multitude of Voices, to their own Deſtruction. That the Romaniſts can produce men of great fame and note through many Generations for their defence in ſome one point or other, it ſkils not much. For as God, in This Law of Deuteronomie holds true in proportion throughout al Ages. If there ariſe among you a Prophet, or a Dreamer of dreams, and give thee a ſign or wonder, (And the ſign and the wonder which he hath told thee, come to Paſſe) ſaying, Let us 〈◊〉 after other Gods which th • u haſt not known, and let us ſerve them, Th • u ſhalt not • ea • ken to the words of that Prophet, or unto that Dreamer of dreams▪ for the Lord your God, proveth you to know whether ye love the Lord your God with all your heart, and with all your ſoul, Deut. 13. 1. times paſt, ſuffered Prophets or Dreamers to take opportunity, from their ſtrange Predictions, of inticing his people to Idolatry, forbidden by his written Law: ſo in every Age, his Providence permits men of excellent Gifts, and great skill in Scriptures, to have, yea to ſeek to eſtabliſh their planſible Errours under pretences of Revelations, ſecret Aſſiſtance, or abundant meaſure of his Spirit; that by this means he may try our Fidelity in ſearching Scriptures, and Diligence in trying Spirits, as he did the Iſraelites by ſuch preſumptions of Divine Propheſies, or Viſions. And if amongſt this great Variety of Opinions I might deliver mine, as freely as I willingly ſubmit it to each ſober Prophets Cenſure, (much more to the Correction of my lawful Superiours) I ſhould (for ought I yet ſee to the contrary) avouch; firſt, that no Chriſtian in any Age, but is oft put upon his Trial Whether he love God or the great Ones of this world more? Whether he will Confeſſe or Deny Chriſt before men? Secondly, That, during theſe dayes of Peace and Security which we now enjoy, our Acquital or Condemnation in both the Two former main Interrogatories, ſtands eſpecially, upon our abandoning or abetting their Errours, in ſome points of Danger, whoſe Worth in others we juſtly admire. So much addicted are we, for the moſt part, to ſuch mens perſons, as have been Gods Inſtruments for our good, that upon often experience of thoſe wholeſome Medicines wherewith their ſhops are plentifully furniſhed, we ſwallow down whatſoever there we find: when as perhaps the diſeaſe they had to deal with, or ſome other circumſtances of the time, were ſuch, as required an extraordinary Medicine, which whilſt we adminiſter without mixture of like Ingredients, or not upon the ſame Occaſions, we may chance to poyſon both our ſelves and our Patients. Others of us again are ſo much accuſtomed to politick Obſervation, that we commonly make no other trial of Divine Truths, then by ſome ſuch forinſecal form of proceeding, as is uſed in ſecular Inquiſitions; wherein determinations go by calculation of moſt Voices. But unleſſe the Lord did ſuffer us to have plauſible ſhews and goodly inducements in the worlds ſight, for Believing that which is contrary unto Truth; our Faith ſhould not be ſincere, nor as an Armour of proof to reſiſt all temptations; ſeeing there is no man almoſt but is apt by Nature to follow a multitude, to do that which publick Laws have judged evil, much more to think or Believe as moſt men, or men moſt eſteemed, do. On the contrary, if we look into our Calling, 1. Cor. 1. 26. Not many wiſe men after the fleſh, not many noble are choſen of God. Such as are His, ought to be like Him in this, that they ſee not as men (not as Natural men, be they never ſo many) ſee, nor judge not as they judge.

7 The ſtay whereupon they, as in all other Difficulties, ſo eſpecially in this Trial of Spirits, muſt rely, is his Providence; which in time wil bring the Truth to light, and daily diffuſeth the odour of life, able, (were not our Senſes dull or prepoſſeſſed with the fragrant Smel of earthly Pleaſures) to lead us to that inviſible Truth which in this life we muſt follow not by View, but by Faith. Yet not by Faith, if we take the Jeſuites for our Guides who in this preſent Controverſie play falſe Huntſmen, alwayes ſeeking to bring us from the Prints of Gods Providence, unto the Pathes and foot-ſteps of Men, that have corrupted their wayes; caſting the form of ſecular Proceeding before our eyes, ſo to withdraw us from following him who hath ſweetned the 21 wherein we breath, with the words of Eternal Life. If men would be ſo mad, as to frame their lives according to their Doctrine; Hell it ſelf could not wiſh a more Deviliſh Means to make men Chriſtians in conceit and At heiſts or Infideis in heart. And yet beſides the Impiety of all other kinds of Hereſies or Infidelities that are or have been; this of theirs is the moſt palpably abſurd, and moſt contradictory to the Rules of Reaſon and Principles of Arts received by all, For if the Arguments they bring againſt us conclude any thing at all, they conclude as much againſt all Certainty of ſecular or natural Sciences.

8 And becauſe (whether purpoſely, or as meer Inſtruments managed by Satan, to what uſe they know not) they ſtill labour to make civil Modeſty but a maſk for Infidelity; rightly judging though to a wrong end) ingenuous Humility and mens lowly conceipts of their own worth the fitteſt diſpoſition, whence utter diſtruſt of Gods Favour towards ſuch poor Creatures, as men ſo minded deem themſelves, can be wrought; and if once wrought and deeply planted in ſoft minds or humble hearts, the only ſure Foundation, whence they can hope to raiſe their Blind Implicit Faith: It ſhall not be amiſs, whilſt we proſecute the ſecond Branch of their immoderate Folly, laſt mentioned to diſcover withall, and partly diſſolve, The Snares which they have ſet for the Simple and Ingenuous.

CAP. XXV.

How far, upon what terms or grounds, we may with Modeſty diſſent from the Ancient, or others of more excellent Gifts then our ſelves: That our Adverſaries Arguments impeach as much the Certainty of Human Sciences as of private Spirits.

1 LEt it be granted, that many Places of great Moment are diverſely expounded by learned men: what will hence follow? That not the greateſt Schollars in reformed Churches can be as ſure of their true Senſe and Meaning, as the Pope? Not, unleſſe you firſt can make it evident, that Learning or Subtility of wit is the only Means, whereby the true ſenſe of Scriptures can be found out. And this being proved; you muſt aſſure us that the Pope is alwayes better learned then others; otherwiſe he may fail as wel as they. Or if you admit not Learning for the only Means of diſtinguiſhing Doctrines, as indeed it is not; yet muſt you ſecure the world, that the Pope hath all thoſe other good Qualifications, whoſe want cauſed the learned to erre. Or if you require neither one nor other of theſe, you muſt prove that the beſt Gifts of God, the peculiar Attribute of whoſe Glory, is, to be no Reſpecter of perſons) are infallibly entailed to a certain ſucceſſion of men, without all reſpect of Learning, Wit, or Honeſty. Laſtly you muſt prove that the Holy Ghoſt was a Private Spirit, and might erre, when he ſaid, The Lord giveth Grace to the Humble, Or, the Law of the Lord, Wiſdom unto the Simple: And that our Saviours words, Ventus ſpirat ubi vult, did not import, (as he meant) that his Spirit might enlighten whom he pleaſed: For if all theſe and that Deus cujus vult miſeretur, be true; who can hinder Him or His Spirit to open the eyes of ſome leſs learned, to behold clearly the true Senſe and Meaning of that Scripture, wherein many excellent Writers have either erred or been overſeen? or who can hinder God (if theſe places be true) to reveal his Will to little ones, and keep it ſecret from the wiſe, and mighty, becauſe it is his pleaſure ſo to do? and that for this end, that men ſhould learn to rely upon his Mercy, and Providence; not upon the Authority or Skill of Men. Or who can hinder his Omnipotency even in this Age to make his Power ſeen in our Weakneſſe? If this his Power be not limited now: then may he ſtil both reveal the true Senſe and Meaning of his Word in ſome points, unto men of leſſe Capacity in others; and furniſh them with ability too, for demonſtrating by Evidence of Argument, and ſureſt Grounds of Reaſon unto others, that this ſenſe muſt needs be the true ſenſe, and that all other Interpretations given of the ſame places, by men otherwiſe excellent for their Learning and Skill in Scripture, cannot ſtand with thoſe Principles of Chriſtian Faith, which all ſorts of Believers ſtedfaſtly Believe. Muſt ſuch a man, or thoſe to whom God reveals the Truth by his Miniſtry, doubt of the Evidence of the Truth revealed, and miſtruſt Gods Word; becauſe others as learned, or more learned then either he that hath the Truth revealed unto him firſt, or they that take it from him, are of another mind? He muſt verily by this Objection. For a Jeſuite would ſay, Why ſhould he not think others as likely to have the Spirit, as himſelf? Let him eſteem of them, as far better Scholars and men indued with as great, or greater Meaſure of Gods Spirit then himſelf; for ſo the Scripture teacheth us not to be wiſe in our own conceipt, Phil. 2. 3. but to think better of others then of our ſelves. And again, 1 Cor. 14. 32. the Spirits of the Prophets are ſubject to the Prophets.

2 And yet both theſe Rules concern the greateſt Scholars, and moſt ſkilful Interpreters in ſome degree, as well as the meaneſt. For none is ſo abſolutely good, none ſo far exceeds another; but in part may be exceeded by him. Nor doth this Chriſtian Modeſty, which the Scripture thus teacheth, bind any Chriſtian ſoul, or ingenuous mind, to ſuch abſolute ſervility, as the Objection muſt inforce upon all, if it prove ought: For there is no ingenuous man, eſpecially of meaner gifts, but will in heart, and conſcience acknowledge many, both Ancient and modern, for far more excellent Scholars then himſelf: and yet be fully perſwaded in Conſcience, that in ſundry particulars he hath the Truth on his ſide which they oppugne; and the true ſenſe of Gods Spirit in ſome points wherein they have erred, or were ignorant. For neither wil an indefinite Propoſition, in matters whoſe revelation depends upon the free Wil and Liberty of Gods Spirit, and are in reſpect of us contingent, infer every particular: nor will one or ſew particulars in any point infer an Univerſal Propoſition, or ſuch as we call vera ut plurimum true for the moſt part. Now to ſay & believe, that ſuch a man is a better Scholar and of far more excellent gifts, is but indefinite, not infinite, for the extent of his Scholarſhip, or gifts beyond mine: Wherefore it wil not hence follow, that he is a better Scholar, or interpreter in this, albeit he be ſo in many, or in moſt other particulars; much leſſe will it follow, that I am a better Scholar or interpreter then he, becauſe I am better ſeen in this one, or few particulars. The Conſequence, or Corollary of which two Aſſertions, is again as evident: [I may without breach of Modeſty think I have the Truth on my ſide in ſundry particulars, againſt him that is far better ſeen in Scriptures, and other Sciences, then my ſelf.] For albeit he were much better ſeen in both then he is: yet are his gifts meaſured as well as mine; although God hath given him a greater meaſure of ſuch gifts, then me. Wherefore, as I would willingly yield unto him in infinite others; ſo may I ſafely diſſent from him in this or •… r particulars, that are contained in the ſmall meaſure of Gods gifts upon me; without any juſt cenſure of Arrogancy, or breach of Modeſty, for entring the liſts of Compariſon with him abſolutely. For now we are to be compared but in this one, or few Caſes; not according to the whole meaſure of Gods gifts in us; which I acknowledge far greater in him, and reverence him as my Superiour for them. And as I acknowledge him abſolutely for my better, ſo is he in theſe particulars, in ſome ſort, to yield Superiority unto me. Chriſtian Modeſty teacheth every man not to be haſty, or raſh, in gain-ſaying the Doctrine of the Ancient or other men of Worth; but rather binds him to diligence in examination of the Truth, to uſe deliberation in gain-ſaying the Opinions of men better learned then himſelf. But Chriſtianity it ſelf binds all Chriſtians, not to believe mens Authority againſt their own Conſciences; nor to admit of their Doctrines for Rules of Faith, be they never ſo excellent, unleſſe they can diſcern them to be the Doctrine of that great Prophet. Cui DEUS non admetitur Spiritum: He cannot fail in any thing, and whatſoever He ſaith, or what his SPIRIT ſhall witneſſe to my Spirit to have proceeded from Him, I am bound to Believe. But for men to whom God gives his Spirit but in meaſure, albeit in great meaſure, becauſe I cannot know the particulars unto which it extends, I neither may abſolutely refuſe, nor abſolutely admit their doctrines for true, until I ſee perfectly, how they agree with, or diſagree from his Doctrine, of whoſe Fulneſſe we have all received. And even the Truth of their Writings, to whom he hath given his gifts in great meaſure, I am to examin, by their Conſonancy unto that ſmall meaſure of his undoubted gifts in my ſelf, ſo far as they concern my ſelf or others committed to my charge. And in the confidence of Gods Promiſes, for the increaſe of Faith and Grace, to all ſuch as uſe them aright, every Chriſtian in ſobriety of ſpirit may by the Principles of Faith, planted by Gods ſinger in his heart, examin the Sentences, and Decrees of the wiſeſt men on earth: to approve them, if he can diſcern them for true; to confute them, if falſe; to ſuſpend his judgement, and limit the terms of his diſobedience unto them, if doubtful; and finally to admit or reject them, according to the degrees of their Probability or Improbability, which he upon ſober, diligent, and unpartial ſearch directed and continued in reverence of Gods Word, and ſincere love of Truth, ſhall find in them.

3 All the Arguments which they can heap up from the Variety of Opinions amongſt the learned (albeit they could make a Catalogue of Confuſion in this kind, as long as the tower of Babel was high) can only prove thus much; That no man (eſpecially no man indued with the gift of interpreting) may That this 〈◊〉 •… the 〈◊〉 ſhould rather move all 〈◊〉 Chriſtians to 〈◊〉 all in •… 〈◊〉 of men then to rely upon any. rely upon any other mans Opinions, Expoſitions, or Decrees, without further examination of them: but only upon the Scripture it ſelf, which never varieth from it ſelf, nor from the Truth; for this cauſe to be admitted as the only Infallible Rule of all Divine Truths, whereunto every man muſt conform his Belief and Perſwaſions. For even this Variety of Opinions, about the particular Senſe or Meaning of this Canon of Truth, amongſt ſuch, as joyntly acknowledge the Infallibility of it in general, is a ſufficient Reaſon to diſclaim any mans Authority for the Rule of Faith: ſeeing Experience ſhews ſuch Variety, and Partiality in them; and the general Foundation of Faith, (held by all thus diſſenting) binds every man to Believe, that the Scripture is not ſubject to any of theſe Inconveniences. This undoubted certainty of it, when it is rightly underſtood and perceived, ſhould incourage all to ſeek out the right Senſe and Meaning of it, (which once found, is by all mens conſent the ſureſt foundation of Faith, for by our Adverſaries conſent it is the Ground of the Churches Faith (and where they cannot preſently attain unto it, to ſuſpend their judgements, and not to follow mens Authorities (but onely in Particulars, whoſe Generals are contained in Scripture) leſt they may lead them againſt the true Senſe and Meaning of it. And if men generally ſhould have no other Ground but mans Authority, or Believe this or that to be the Meaning of Scripture becauſe ſuch a man or companie of men doth tell him ſo: beſides his wronging of Gods Spirit herein, he ſhould alſo wrong many other men, oft-times far better learned, and ſkilfull in Scriptures, more dear in the ſight of God, and better acquainted with his Spirit, then are they, on whoſe Authoritie he relies. Every one to whom God hath given a wiſe heart, and Power in Scripture, might juſtlie challenge him of Partialitie and Diſobedience, in not giving as much to his Authoritie, as to the former. But as the Truth, revealed unto him by the meaneſt of Gods Servants, binds his Conſcience to Believe it: ſo the Varietie of other mens Opinions, (be it never ſo great, the Authors and Favourers of them never ſo well learned, never ſo ſtiff and confident in maintaining them,) ought to be no Motive, either to diſſwade him from aſſenting unto the Truth known, or to diſcourage him in the induſtrious and ſober ſearch of it, by ſuch good Means as God hath appointed for his Calling. For there hath been as great Varietie of Opinions in other Sciences and Faculties, as in Divinitie: yet no later Jeſuite, nor other learned Papiſts, that I have read or heard of, for theſe diverſe hundred years, have ſought to prove, that no man can be certain he knows any thing, becauſe many think they know that which they do not. Or if any Jeſuite will renounce Ariſtotle, and revive the old Academicks Opinion, [That there can be no certainty of any thing, but onely an Opinion:] our Univerſities ſhall be ready to anſwer him, albeit hereby they ſhould diſenable their ſuppoſed infallible Rule as much as ours. In the mean time, holding Ariſtotles Doctrine, about the certaintie of Sciences for true, they anſwer themſelves in all they can Object againſt us in this Point. For they neither denie a Certaintie in ſecular Arts, becauſe many erre: nor do they perſwade young ſtudents in their Schools, to give over their ſtudious and induſtrious ſearching into ſpeculative Sciences, becauſe many have taken much pains in them to little purpoſe: Nor do they hold it ſufficient for good ſcholars in ſuch matters, to relie wholly on other mens judgements, without any triall of Concluſions, or examination of Arguments, according to the Principles of thoſe Sciences which they have profeſſed. In a word, the Varietie of Opinions hath not yet occaſioned them to create a Pope of Arts, and ſecular ſciences, albeit ſuch a Creature were (by their Arguments) much more neceſſarie, or (at leaſt) leſſe harmefull in thoſe Faculties, then in matters of Religion. For in them we have no promiſe for the aſſiſtance of a ſecret Teacher, the true Illuminator of our ſouls, whoſe Authority is as infallible, as the Spirit of Truth. Ariſtotle takes it for an infallible token that there is a Certaintie to be had in Sciences, becauſe all men think themſelves certain in their Perſwaſions of things that may be known: as well thoſe that know not the Truth, but onely think they know it, as thoſe that know it indeed. If Ariſtotles Argument (which the Jeſuites ſo acknowledge,) be good: then is their Argument in this Cauſe moſt abſurd. Many men (ſay they) perſwade themſelves they know the right ſenſe of ſundry places in Scripture, when they do not, therefore no man, no private man, no man but the Pope, (qui neque Deus eſt neque homo,) by any ſearch or induſtrie, can be ſure that he hath it. Whereas by Ariſtotles reaſon,) which indeed is a Rule of Reaſon) the contrarie rather followes, That there is a Certaintie to be had concerning the Truth and true ſenſe of Scripture by all ſuch as ſeek it aright) becauſe even ſuch as erre, and ſeek it amiſſe, are ſtrongly perſwaded of their Certaintie in it. From the ſame Topick do the Schoolmen and other judicious Contemplators prove a Certaintie of true and perfect Bliſſe, able alone to ſatiate the greedie Appetite, and ſtay the unconſtant longing of mans Soal, becauſe even miſereants and ſuch as indefatigablie hold on like Dromedaries in thoſe ungracious Courſes which in wiſer Heathens ſight lead directly unto Infalicitie and true Miſerie, cannot caſt away all conceit of Happineſſe from which they wander but rather ſuppoſe it to be ſeated in thoſe ſenſuall Pleaſures which they follow. Yet would our Adverſaries Arguments diſprove all Certaintie in apprehenſion of true Happineſſe with greater proba •… then they can impeach the aſſurance of private Spirits in any other point-of Faith, as might (to omit other reaſons) be proved by this one; Becauſe ſome of their Popes (none of which as they ſuppoſe can erre in ordinary matters of Faith) never have any taſt or apprehenſion of true Happineſſe.

4 Of the manner of knowing the true Senſe of Scripture, occaſion will be given us in the laſt part of this Diſcourſe: of the Impediments which trouble moſt men in this ſearch, and of the Original of all Errors in Divine Mrters, and the Means to avoid them, we ſhall ſpeak, by Gods aſſiſtance, in the Article of the Godhead. Thus much may now ſuffice, that no man ought to be diſinayed in ſeeking, or deſpair to find the true Senſe and Meaning of Scriptures, in all Points neceſſarie for him in his Calling, becauſe other men, much more expert in all kind of Learning then himſelf, have foully erred in this ſearch, and finally miſſed of that they ſought. For out of the Rules of Scripture already ſet down, when ſuch Temptations ſhall ariſe in our breſts, we may quell them thus. They who have gone aſtray, were much better learned then I in all kind of Knowledge: It may be they were hence more confident of their Gifts; for ſcientia inſlat, their excellent Knowledge might puſſ them up with ſelf-conceit; and he that is wiſeſt of all hath ſaid, I will deſtroy the Wiſdom of the Wiſe, and the underſtanding of the Pruden: •… 14. ſhall be bid: it may be, as they were exceeding Wiſe, ſo they much gloried in their Wiſdom: but I will ſeek to glorie onely in the Lord, of whom I have received every good Gift I have, and will alwaies eſteem this beſt, which ſhall teach me not to rejoyce above that which is meet in any other: As they were Prudent, ſo it may be they were Proud, and the Scripture ſaith: Deus reſiſtat ſuperbis, God reſiſieth the Proud and ſuch as truſt too much to their own conceit. As for me I will not be high-minded, but fear, for the ſame Scripture tels me, Deus dat gratiam humilibus, yea grace to underſtand the true Senſe and Meaning of his gracious Promiſes made in Chriſt. And in confidence of them, I will continue theſe my daily Prayers: Lord grant me true, unfained, Chriſtian Humility, and with it, grace, to know the wonderfull things of thy Law. Others have erred, of far more excellent natural parts, even men of deepeſt reach and ſureſt Obſervation. It may be, as their Wits were ſtronger, and their Underſtandings riper: ſo their Wills were unrulier, and their Deſires or Affections greener. But O Lord break the ſtubbornneſſe of my Will, purifie my Heart, and renue a right Spirit within me: ſo ſhall I ſee thee, and thy goodneſſe in thy Word, which ſhall enlighten me to teach thy Waves unto the wicked, and convert ſinners unto thee: ſo ſhall thy Law, thy perfect Law, convert my Soul, for thy Teſtimonies are ſure, and give Wiſdom to the Simple. Yea but they •… . who firſt inſtructed me in thy Word, do diſſent from me in the interpretation of it. It may be they have not followed thoſe Rules which thou taughteſt them, Lord give me grace to meditate aright upon thy Teſtimonies, ſo ſhall I have more underſtanding then my Teachers. But what if the moſt reverend and Ancient Fathers of former times were of a contrary mind? O Lord they were Pſal. 119. 99. faithfull ſervants in the Houſe, and yet faithfull but as Servants, not as thy Son: and it may be thou didſt ſuffer thoſe thy worthy Servants to go awry, to try whether I thy moſt unworthy Servant would forſake the footſteps of thine anointed Son to Heb. 3. 5. Pſal. 119. 100 follow them: but Lord teach me thy Statutes, ſo ſhall I (in this point wherein I differ from them) have more underſtanding then the Ancient. Thy Name hath been alreadie gloriſied in their many excellent Gifts, all which they received of thy bounteous hand: and it may be that now it is thy pleaſure, in this preſent Difficultie, to ordain thy praiſe out of ſuch Infants mouthes as mine. They out of this thy fertile and goodly field have gathered many yeers Proviſion for thy great Houſhold thy Church, but yet either let ſomewhat fall, or left much behind, which may be ſufficient for us thy poor Servants to glean after them, either for our own private uſe, or for that ſmall flock which thou haſt ſet us to feed. And let all ſober-hearted Chriſtians judge, yea let God that ſearcheth the very heart and reins, and Chriſt Jeſus the Judge of all mankind, give judgement out of his Throne, whether in reaſoning thus, we are more injurious to the Ancient Fathers deceaſed, then they unto the Ancient of dayes, and Father of the World to come, in denying the free Gifts and Graces of his Holy Spirit, unto ſucceeding, as well as former Ages. We reverence the Fathers as men endued with an eſpeciall meaſure of his Grace, as men that have left many excellent Writings behind them, fit for the inſtructions of later Ages as well as former: They will not honour God as much. For their Arguments conclude, if any thing, Him to have been a gracious God, and his Spirit a Guide onely of ſome few Generations of old: but in this preſent, and all late paſt, They make him a God, his Spirit a Guide, and his Word a Rule, onely of the Pope, who muſt be the onely God, the onely Guide, and his Deciſions about Scripture the onely Rule of all other mens Faith, yea a Rule of Scripture it ſelf, as ſhall afterwards appear.

SECT. IV.

The laſt of the three main Objections (before propoſed) which was concerning our ſuppoſed defective Means for compoſing Controverſies, or retaining the unity of Faith, fully anſwered and retorted: That the Roman Faith hath no Foundation.

THE laſt Objection is: Our Church hath no Means of taking up Controverſies, ſeeing we permit the Uſe of Scriptures unto all, and every man to follow that Senſe of them which he liketh best. We do indeed permit every man to ſatisfie his own Conſcience in matters of Salvation, and God forbid (for by his Apoſtles he hath forbidden) we ſhould uſurp any Supreme Lordſhip or abſolute Dominion over their Faith. Yet a Chriſtian Obedience unto Paſtors we require in the Flock: unpoſſible in our judgement, to be performed aright, unleſſe undertaken more for Conſcience then for fear of Puniſhment. And, as Obedience, if not framed by Conſcience, can never be ſincere, ſo Conſcience, unleſſe regulated by the Sacred Canon, man needs be erroneous, and alwayes reliſh more of Superſtition then Religion. The Goſpel we ever eſteemed as a gladſom Meſſage of Peace and Salvation: and do we, by ſeeking to ſquare mens thoughts and affections unto it, prepare their hearts to deadly Warre? It is, we know, and you denie not, the Fountain of Life, apt to ſeaſon the waters of Marah and Meribah, a Medicine able to allay all bitterneſſe of Contention, and qualifie the poiſonous roots of Strife; and do we, by ſetting it open for fainting Souls to quench their thirſt, dig pits of Deſtruction for them to fall into? The Scriptures in general we have proved to be a plain and facile Rule, a Light unto mens feet, and a Lantern unto their paths: and do we, by permitting the free Uſe of it to all, firſt explicated and unfolded by the Diſpenſers of Divine Myſteries, lay ſtumbling-Blocks in their way not poſſible to be deſcried or avoided, or ſpread a ſnare to catch their Souls in Darkneſſe? we permit everie man to follow that Senſe or Meaning of it which his Conſcience hketh beſt: but we permit no man to frame the liking of his Conſcience to his Luſt; we teach the contrarie as a Principle of Faith and Chriſtian Obedience. If any diſobedient Spirits liſt to contend, where they ſhould perform. Obedience, we know the Church of God hath no ſuch Cuſtome: all ſuch Contentions we deteſt, and labour, as much as you, by all Means lawfull, to quell: The ſame Internall Means [Gods Word] are alike free to both, but more uſed by us which relie more upon them: all the Difficultie is about Means External.

CAP. XXVI.

Containing the true ſtate of the Queſtion, or a Compariſon between the Romiſh Church and ours, for their Means of preventing or Compoſing Controverſies.

1 THe Queſtion them muſt be, firſt, whether we can as well diſcern ſuch as read Scriptures, as you, ſuch as read your Church Decrees, with Contentious minds. Secondly, whether we have Means as forcible and effectual as you have any to reform them, or ſtay the ſpreading Contagion of their Hereſie. To begin with the later.

2 Such as you diſcern to be contentious, or to diſſent from that Doctrine 〈1 paragraph〉 which you conceive or teach for true, you threaten, with what? The Pope or Churches Curſe. Such as we diſcern to breed Contentions amongſt us, or Diſſentions from that Truth, which we in Conſcience think all ought to profeſſe, we threaten with Death and Damnation, and the terror of that Dreadfull-Day which ſhall accompliſh that we denounced 〈1 paragraph〉 againſt all 〈◊〉 by whom Offences come. Will not the continual preaching of this Doctrine be as forcible to deterre a man from ſowing Sedition, as the Anniverſarie Solemnitie of the Popes Curſe? Will men Believe a Jeſuite from the Pope, when they will not Believe Moſes, and the Prophets, nor Chriſt Jeſus himſelf? But you will ſay, although men will not be kept in Order with Peters Keves, yet will they dread Pauls Sword: or rather if they will not dread the fire of Hell, which muſt but long hence torment their Souls, yet will they ſtand in awe of the fagot alwaies readie in your Church for plaguing Hereticks. If this were the beſt Means to ſtop mens mouthes, from profeſſing what they are in Conſcience perſwaded the Scripture tels them: The Fundamentall Points of Chriſtianitie had never been known either to you or us; Chriſtian Religion it ſelf had been martyred with Chriſts Martyrs. But as their Aſhes was the fertileſt Soil, wherein the ſeed of the Goſpel could be ſown: ſo was the long and cruel Oppreſſion of ſuch as diſſented from your Church, as a • opting or pruning to cauſe ours flouriſh, and hath at length ſet the Iſrael of God at libertie from Aegyptian Slavery.

3 But ſuppoſing this violent Courſe, upon great exigence of circumſtances either in the Matter, Manner, or Times of Contentions, to be both lawfull and expedient: yet could not the ordinarie Practiſe of it be more effectuall to reſtrain men from contradicting, then it might be to enforce them to oppugne the Truth. It might, according to the diverſe diſpoſitions of ſuch as manage it, be a Means, one way or other alike forcible, either to retain men in Hereſie, Idolatrie, and Infidelitie, or in the Unitie of true and livelie Faith: albeit Fear alone may make men perfect Hereticks or Infidels, but not inwardly or ſincerely Faithfull.

4 And as for our Church, albeit ſhe ſearch not ſo narrowly into the ſecrets of every mans conſcience, nor be ſo tyrannically jealous of every Word that might be ill interpreted, nor ſo outragiouſly cruel in puniſhing known diſſention from her, or diſcovered Errour: yet (God be praiſed) ſhe hath Pauls Sword as well as yours, which our Magiſtrate bears not in vain, but can unſheath it, when need requires, againſt ſuch as are open and evident abetters of Contentions, unleſſe perhaps you will except, that it hath not been ſo much exerciſed in cutting you off from amongſt us, (who are the Ringleaders of all diviſion, debate, and Trouble in our Church,) as it might be according to your Doctrine. If in the Practiſe of this coactive Authoritie over contentious Spirits, there be any fault, God amend it, for in our Churches Doctrine concerning this Point there is none: and God grant our Magiſtrates may Practiſe as our faithfull Paſtors teach: whoſe Doctrine is, that this External as well as the Internal Power is given for Edification, not for deſtruction, and muſt be directed by the ſame Rule; that the Uſe and Practiſe of it muſt be limited by the End, that the End of it is by Injunction of things Good, and Prohibition of Evil, to proportion mens Actions and Converſations to the Rule of Faith, and Law of God, that ſo every member of the Common-wealth, thus wrought and faſhioned by the coactive Power, may be more eaſily transformed into a member of Chriſt, as being more apt and pliable for the Word of Life to work upon. Nor are we ſo preciſely wedded to any determinate courſe for quelling or preventing contentious Schiſmes or Hereſies, but we may admit what other ſoever time ſhall detect more effectual for attaining the former End; unto which our love is ſuch, as will not ſuffer us diſlike any Means allied to it, though having affinitie with your Church: Part of whoſe external diſcipline we are not aſhamed to uſe unto good, becauſe by you abuſed to bad and wicked Purpoſes. But for your Churches Practiſe in the uſe of your beſt Means for avoiding all Contentions, you plead no Infallibilitie: therein you may fail as well as we, and the Queſtion now is about our Doctrine.

5 Out of that which hath been ſaid, our Means for puniſhing ſuch as we know to be contentious appears as good as yours, whoſe uſe ſo far as we like it, is as free for us as for your ſelves; let us now ſee whether we have Means as good, or as infallible as yours, to diſcerne who are contentious.

6 For the Popes Infallibilitie whether it be any or no, we are anone to enquire, and we may not in this place give you leave to prejudice our Church with the ſuppoſal of it. Nor do your ſelves make this diſcretion of conten • ous Spirits any eſſential part thereof. That our means for • iſcerning the ••• ginal Cauſes o • O • 〈◊〉 of Con •… ns are fully •• ui • a •• nt to the Romiſh Churches.

7 None of you (that I have read) doth attribute any Prophetical Spirit to the Pope in this Caſe, as if he could deſcrie the ſtorms of Contentions which might cauſe ſhipwrack of Faith, before they ariſe, as far off as E •… did the Rain, when it firſt began to gather into a cloud like a mans hand. The excellencie of his Infallibilitie, by your own Poſitions (if I miſtake not▪ conſiſts in the deciſions of Controverſies brought unto him, not in the diſcovery or finding out of ſuch, as breed Contention. But doth he vouch ſafe to decide all Controverſies that ariſe in his Dominions, albeit brought unto him? Vix vacat exiguis rebus adeſſe Jovi. The exerciſe of this Dominus Deus veſter plenarie Power, is much like the uſe of the Heathen Gods upon the old Roman Stage.

Nec Deus interſit, niſi nodus vindice dignus Inciderit— Unleſſe it be to looſe ſome Gordian knot The Popes deciſion is not eas'ly got.

And where it is got, it goes no farther then to the juſt and infallible cenſure of the Opinion it ſelf, in puniſhing the Authors or abetters of adjudged Hereſies or Schiſmes: he may erre as well as we, becauſe herein he goes but by▪ the Information of private men, who neither are ſo abſolute • y Holy, but they may prove partial, nor ſo Wiſe and ſkilfull alwayes but they may erre in their Information, eſpecially where it goes ſucceſſively from ear to ear, and from one Countrey Dialect to another, (as drink from veſſel to veſſel) always loſing ſome part of its proper and native Sapor, ſo that it may reliſh otherwiſe to his Holineſſe mouth, then it did at the firſt ſetting abroach by the Authour.

8 And ſeeing the beſt Means to avoid Contention is the juſt puniſhment of them that cauſeleſly cauſe them: your Churches Authority, being herein ſo much more obnoxious to Errour and Miſinformation as her Dioceſſe is larger, leſſe uniforme or more remote; is liable to many Exceptions, from which ſuch little ones, as ſhe out of her greatneſſe contemns, are free. Nor is the Queſtion (as you bear the ſimple in hand) betwixt Publick and Private Spirits, but between your private men and ours; as whether yours can better diſc ••• who are contentious thorowout your vaſt Precincts, then ours, who are ſuch amongſt us at home. That no man ſhould diſſent from the Doctrine of the Catholick Church you all agree. Some of you diſſent from it, (as moſt of their fellows think) who yet will not profeſſe; but rather ſeek to cloak their diſſent, either with colours of Conſonance or pretended reaſons of no Repugnance unto Catholick Tenents. •• lla • mi • . lib. 3. de juſtif. cap 3, 4. &c. diſputes ſo eagerly againſt this Biſhop as might have 〈◊〉 a Cenſur • • f Irregul •… ty had • e li ••• in his Di •• eſſe. Catharinus will defend the Councel of Trent, and yet hold Certainty of Salvation. Soto and Bellarmin reprove him: but how could either of them diſcern whether Catharinus had the true Meaning of the Trent Councel or not? Catharinus (I take it) had a Suffrage in making thoſe Decrees, whereof neither Soto nor Bellarmin were allowed, much leſſe Authentick Interpreters: for the Popes Bull Apoſtolica authoritate inhibemus omnibus, tam Eccleſiaſticis perſonis, cujuſcunque ſint ordinis, 〈◊〉 & 〈◊〉 , q •• m • ai • is, quocunque honore, ac poteſtate praeditis, Praelatis quidem ſub interdicti ingreſſus Ecc •… que • u • rint ſub e • communicationis latae ſententiae poenis, ne quis ſine authoritate noſtra audeat ullos 〈◊〉〈◊〉 , gloſ •• s, annotationes, ſcholia, ullumve omnino interpretationis genus ſuper ipſius concili • decretis quo •… , a •• quidquam quocunque nomine, etiam ſub praetextu majoris decretorum corroborationis, aut executi •… , •… colore, ſtatuere. Bullae Pij quarti ſuper confirmatione oecum. gener. Concil. Trident. confirming that Councel, prohibits all private Interpretations of it, yet hath not the Pope or any Publick Authoritie ſince that time condemned Catharinus for this diſſention. How knew Maldo • atus cenſu • e of th • ſe men, for diſſenting (as he thinks) from their Church, is ſo ſharp and pe ••• p • o • y, as might well have cauſed Contention, ſhould his writings have come into their hands. Impediunt nos quo • inus acriter & veheme • ter invehamur in haereticos, Catholici quidam, qui, neſcio qua imprudentia hereticis ſe junxerunt. Neminem nomino, n • minem vi • latae accuſo religionis: ſcio Catholicos, ſcio doctos, ſcio religioſos ac probos viros eſſe, ſed minimè profecto util • m at que fidelem in hac re operam Eccleſiae navaverunt. Quod contra Scripturae ſenſum, contra Patrum omnium inter pretationem, contra tacitum, i • o minime tacitum, ſed ſatis ſuperque explicatum conſenſum Eccleſiae dixerint atque contende • int hoc loco de Sacramento non agi, quod ut Benigniſsimè dicam eſt Temerarium, gravioribus condemnarem verbis niſi crederem viros bene Catholicos Errore magis animi quam vitio, in Haereticorum ſententiam impegiſſe. Maldonat. Comment. in ſext. Johan. Maldonate, that Janſenius, Heſſelius, and others which deny that Chriſts Words in the ſixth of John are to be underſtood of Sacramental eating, did varie from the received Doctrine of your Church, and jump with Hereticks? Difference between your ſelves and us in this Point you ſhall never be able to aſſigne any. Tell us by what Means you can diſcern who diſſent from your Canons; and our Anſwer is readie: we can diſcern who diſſent from ours by the ſame, if no other were left us. This briefly may ſuffice for removall of Prejudices eaſie to be wrought in ſuch as compare not Particulars with Particulars, or conſider not the uſe of external Magiſtracie acknowledged by us, for puniſhing Contentious Spirits, or our Means of diſcerning who are ſuch: In both which reſpects we are at leaſt equal to the Romans.

CAP. XXVII.

That the Romiſh Church hath moſt need of ſome excellent Means, for taking up Contentions, becauſe it neceſſarilie breeds ſo many and ſo grievous.

1 FOr the main Point, as well about the Original of Contentions, and Schiſmes, as incorrigible continuance in them, onely this Difference I find, That we permitting a ſober ſearch of Scriptures unto all, not binding any mans Faith to the Judgement of man, leave a poſſibilitie to the learned of finding out, a liberty unto all of profeſſing the Truth found, for the health and life of their Souls, without dread or danger to their Bodies. And ſeeing we bind no man upon pain of damnation, to Believe any point of Doctrine, which is not plainly and expreſſely ſet down in Scriptures: we miniſter no occaſion of deadly diſſention unto any. For Contentions amongſt our ſelves, they are rather diſtempers then dangerous diſeaſe • , nor do they affect thoſe parts of Religion in which our ſpiritual Life is properly ſeated. Yet even theſe in later yeers had been, and alwayes would be fewer, and their danger leſſe, were it not for thoſe Foxes which your Church ſuborns to bring firebrands into the Lords Harveſt. And even theſe your Foxes in this our Land, howſoever, for this publick Miſchief againſt us, and the intended Combuſtion of our Church, their Tails were tied together by your Churches knot; have yet whet their cankred Teeth as eagerly, and opened their venemous Mouthes as bitterly one againſt another, as any (but they) could have done either againſt us or any creatures living. But to leave private diſſentions amongſt your ſelves; your Church prohibiting men the ingenuous ſearch of Scriptures and free profeſſion of their Conſcience, tying them to ſubmit their Judgements at all adventure unto the corrupt Doctrine of your Clergie: hath ſet open a wide gap to ſuch groſſe Opinions, and monſtrous Hereſies, as no man, vnleſſe his judgement had been ſurpriſed by your pretended Authority, or his Spiritual ſenſes lockt up in ſuperſtition, ſleep, and midnight darkneſſe, would ever have aſſented unto, much leſſe have tolerated, when men were taught to hold them for Points of Faith, as infallibly true as the Scripture it ſelf, only becauſe your Church hath propoſed and practiſed them.

2 Thus did your Doctrine and filthy Practiſe of Indulgences (to omit many moe) from ſome ſurmiſes of the Ancient, concerning a third place after this life; as it were, from a ſmall ſeed or kernel, by little and little come up to ſuch a mighty growth, that it violently rent, and tore aſunder the main Wals of Chriſts Temple, and cauſed that irreparable breach and rupture, betwixt the Southern and Northern parts of Chriſts Church, eſtabliſhed in this Weſtern part of the World. And albeit Caſſander with divers other learned men in your Church, both before, and about▪ the time of the Trent-Councel, wiſhed a reformation of many Points maintained by you; hoping the Lutheran, and other reformed Churches, would thereby be drawn to Unity with you again: yet what one ſuſpicious Opinion hath that Councel cleared, what bad amended, what harſh or odious one hath it mitigated? Nay, what Poſſibility hath it left for the amendment of any in Ages to come▪ amongſt ſuch as ſhall acknowledge that Authority infallible, which hath thundred out ſo many Anathema's to all Gainſayers? Before it was lawful for Caſſander and Cajetan, Fſpenceus and others, to ſhew their diſlike of your Doctrine, and ſignifie their deſires of amendment; retaining ſome Reliques or▪ faſhion of men, that had been Free-born, not Slaves or Vaſſals to corrupt and diſſolute Tyrants. They uſed their Liberty of Speech even in thoſe caſes, wherein it is not now lawful for any in your Church to mutter, no not ſo much as to ſigh, or groan under that heavy Yoak, which their Forefathers grudged to bear, whoſe weight and hardneſſe notwithſtanding you ſtill increaſe, whileſt your upſtart Stateſmen the Jeſuites, (like Rehoboams greenheaded Counſellers) daily ſeek to make your Eccleſiaſtick Monarch • s little finger, greater then his Predeceſſors loins.

3 Some Jeſuite or other happily would reply: Had Luther been quiet, the Church had been ſtill at ſuch Peace and Unity, as it enjoyed for many years before. What manner of Peace and Unity was that? Any other then ſuch, as uſually is found in any political Argus-eyed Tyrannie, before the ſinews of it ſhrunk or the ligaments be diſſolved? where no man may move but he is ſeen, nor mutter but he is heard; where the leaſt ſecret ſignification of any deſire of Freedom in Speech, or Liberty in Action, is interpreted for open Mutiny, and the leaſt Motion unto Mutiny held matter ſufficient for a cruel Death. Theſe were the Bonds of your Peace and Unity, in this point of your Eccleſiaſtick Monarchie. As for your Peace in other ſpeculative Points of leſſe uſe or commodity to your ſtate, it was like the revellings, or drunken Conſorts of Servants in their night ſportings, when the Maſter of the Houſe is aſleep in a retired room. Any School-man might broach what Opinion he liſt, and make his Auditors drunk with it, others might quarrel with him and them, in as uncivil ſort as they liſt, ſo no Weapon were drawn againſt the Popes Peace. Albeit in the mean time the Scripture ſuffered as open Violence and Abuſe, as Priſcian doth, when drunken or dunſtical Grammarians braul in extemporary Latin. As for your Cardinals and States-men they were at league indeed, but it was foediſſimum foedus, a League ſolemnized with more then barbarous and heathe • ſh ſacrifice, with the bloud of many tho • ſand ſilly Lambs, for whom the Lamb of God had ſacrificed his precious Body and Bloud. What number of Huſſits, Bohemians, Picardes, poor ſouls of Lions were made a prey unto your Woolviſh (I may not ſay Lions) teeth, ſeeing as the Italian Poet argues, this Title ſo ill befits your Popes:

Nec cadit in turpes nobilis ir a feras: No Lions they: for noble wrath No place in ſuch baſe creatures hath.

But what Troops of ſuch harmleſſe ſouls were ſlain, burnt, and tormented, for their longing after the Liberty of the Sons of God, nor we, nor you that live this day can know, nor ſhall be known until the Regiſter of the Book of life be opened. And howſoever they went (as their Lord and Maſter the great Shepheard of their ſouls had done before them) like ſheep unto the ſlaughter, whileſt their friends and kinsfolks cries were drowned with your Jewiſh Melody, and joy at their Deſtructions; yet we aſſure our ſelves, (and ye might dread Gods further Judgement by the event) it was the Cry of their innocent Bloud which fill'd the Court of Heaven, and in a juſt revenge of their Oppreſſion procured Luthers Commiſſion for Germanies Revolt. And yet ſay you, Luther was the Cauſe of Diſſention in Chriſts Church: why ſo? Becauſe he burſt your former Unity, whoſe only Bond was Helliſh Tyrannie. Of ſuch a diſſention, and of the breach of ſuch an Unity, we grant he was the Cauſe; and you have no juſt cauſe to accuſe him of diſſention, or diſobedience for it. For all kind of Unity is not to be preferred before all kind of Diſſention or Revolt. He that will not diſſent from any man, or ſociety In this ſenſe Chriſt is ſaid to have come, not to ſend Peace, but a Sword unto the World. of men, upon any Occaſion whatſoever, muſt live at perpetual Enmity with his God, and War continually againſt his own Soul. For there is an Unity in Rebellion, a Brotherhood in Miſchief, a Society in Murther both of Body and Soul. Wherefore unleſſe you can prove your Cauſe or Title, for exacting ſuch abſolute ſubmiſſion of mens ſouls, and ſpirits unto your Church, or Popes Decrees, to be moſt juſt and warrantable by Commiſſion from the Higheſt Power in Heaven: Luther, and all that followed him, did well, in preferring a moſt juſt, moſt neceſſary, and ſacred War, before a moſt unjuſt, and ſhamefully-execrable Peace: A Peace, no Peace, but a banding in open Rebellion againſt the Supream Lord of Heaven and Earth, and his Sacred Laws, given for the perpetual Government of Mankind throughout their generations.

4 To preſſe you a little with your Objections againſt us and our Doctrine, That this very challenge of this inſallible Authority of the R • miſh Church for ending all Controverſies •• th neceſſarily 〈◊〉 the greateſt Di •… tion from it that can be in all rel • gi • us minds. for nouriſhing diſſention: Our Church (ſay you) hath no Means of taking up Controverſies aright. If this were true, yet (God be praiſed) it miniſtreth no juſt occaſion of any dangerous Quarrel. But be ours, as it may be: hath your Church any better Means for compoſing Controverſies of greateſt moment, that raign this day throughout the Chriſtian World? Or doth it not by this inſolent, proud, tyrannical claim of Soveraigntie, and imperial Umpierſhip over all other Churches in all Controverſies, give juſt cauſe of the greateſt diſſention, and extremeſt Oppoſition, that can be imagined could be given in the Church of Chriſt? The whole world beſides cannot miniſter any like it. Nature and common Reaſon teach us, that a man may with far ſafer Conſcience take arms in defence of his Life and Liberty, then in hope to avoid ſome pettie loſs or grievance or to revenge ſome ordinary cauſe of private diſcontent: the Quarrel in the one, (though with reſiſtance unto our Adverſaries bloud) may be juſtifiable, which in the other (albeit within the compaſſe of leſſe danger) were deteſtable. But Grace doth teach us this Equitie, Skin for Skin, all that ever a man hath, the whole world (and more if he had it is to be ſpent in the defence of Faith, the only ſeat of our Spiritual Life, or for the Libertie of our Conſcience. You alone teach, that all men ſhould ſubmit their Faith to your Decrees without examination of them or appeal from them: we uſurp no ſuch Authoritie, either over yours, or any mens Conſciences. You challenge our Soveraign Lord, and all his People, to be your ghoſily Slaves: we only ſtand in our own defence: we exact to ſuch abſolute Service, or Allegeance, either of you, or any other the meaneſt Chriſtian Church, no nor our Prince and Clergie of the natural members of our own. They only ſeek (would God they ſought aright in time) to keep them ſhort at home, whoſe long reach might hale over Sea your long-ſought Tyrannie over this People of Brittany, happily now divided (Lord ever continue this happy Diviſion) from the Romiſh world. Unleſſe your Means of taking up ſo great Contentions (as hence in equitie ought to ariſe) be ſo ſuperexcellent, that it can make amends where all is marred, (for which I cannot ſee what Means can be ſufficient, unleſſe you either let your Suit fall, or prove your Title to be moſt juſt by Arguments moſt Authentick and ſtrong you evidently impoſe a neceſſitie of the greateſt Contentions, and extremeſt Oppoſition that any abuſe or wrong, loſſe or danger, poſſibly to befall a Chriſtian man (either as a Man or Chriſtian, either in things of this life or that other to come, either concerning his very Life and Libertie whether Temporal or Spiritual or whatſoever elſe is more dear unto him) can occaſion of breed.

5 That which ye uſually premiſe to work ſuch a prejudice in credulous and unſetled minds, as may make your ſleight pretences of Reaſon or Scripture (to be ſifted anone) ſeem moſt firm and ſolid to ground you Infallibility upon, is, the ſuppoſed Excellency of it, for taking up all Controverſies in Religion, and ſo of retaining Unitie of Holy Catholick Faith in the Bond of Love, If indeed it were ſo excellent for this purpoſe, you might reſt contented with it, and heartily thank God for it. Yea, but becauſe you have this excellent Means, which we have not, nor any like unto it, yours is the true Catholick Church, and ours a congregation of Schiſmaticks. What if we would invent the like? would that ſerve to make ours a true Church? Or tell us, what Warrant have you for inventing or eſtabliſhing your ſuppoſed moſt excellent Order for taking up Controverſies? Was it from Heaven? or was it from Men? If from Heaven, we will obey it; if from Men, we will imitate you in it, if we like it. But firſt let us a little further examin it.

CAP. XXVIII.

That of two Senſes, in which the Excellency of the Romiſh Churches pretended Means for retaining the Unity of Faith, can only poſſibly be defended, The one (from the former diſcourſe) proved apparently Falſe; The other, •… ſelf, as palpably Ridiculous.

1 WHen you affirm the Infallibility of your Church to be ſo excellent a Means for taking up all Controverſies in Religion: you have •… whether from the known or poſſible fruits of the Romiſh Churches Means (ſo excellent, as is pretended) •… Argument can be drawn to work a prejudicial conceipt in mens minds, (That it were •… Authority to their Church) before they come to direct examination of the main point (what •… Scriptures.) no choice of any other, but one of theſe two Meanings; Either you mean, It is ſo excellent a means de facto, and doth take up all Controverſies: or elſe, it would be ſuch as might take up all, if all men would ſubſcribe unto It.

2 If you take the former Senſe or meaning: we can evidently take you (as we ſay) with the very manner of Falſhood. For this claim of ſuch Authoritie (as we partly ſhewed before) is the greateſt eye-ſore to all faithful eyes that can be imagined, and makes your Religion more irreconcilable to the Truth. And for this Church of England, as in it ſome diſſent from you in many Points, others in fewer, ſome more in one, ſome more in another, ſo in this, of your Churches Infallibility, all of us diſſent from you moſt evidently, moſt eagerly, without all hope of Reconcilement or agreement, unleſſe you utterly diſclaim the Title in as plain terms as hitherto you have challenged it. Your dealing herein is as abſurdly impious and impiouſly inſolent, as if any Chriſtian Prince or State ſhould challenge another, as free and abſolute as himſelf, for his Tributarie, or Vaſſal, and traduce him for a ſeditious member of Chriſtendome, becauſe he would not compoſe the Quarrel thus injuriouſly ſought, with the ſurrender of his Crown and Dignitie.

3 Princes may conclude a Peace, for civil and free commerce of their People, though profeſſing ſundry Religions: and they and their Clergie might perhaps procure a mitigation of ſome other Points, now much in Controverſie: but Though all others might, yet This admits no terms of parly for any poſſible Reconcilement. The natural Separation of this Iſland from thoſe Countries wherein this Doctrine is profeſſed, ſhall ſerve as an everlaſting Emblem of the Inhabitants divided hearts at leaſt in this Point of Religion: and let them, O Lord, be cut off ſpeedily from amongst us, and their Poſterity tranſported hence, never to enjoy again the leaſt good thing this Land affords: let no print of their Memory be extant ſo much as in a tree or ſtone within our Coaſt: or let their Names by ſuch as remain here after them be never mentioned, or alwayes to their endleſſe ſhame; who living here amongst us will not imprint theſe or like Wiſhes in their hearts and daily mention them in their Prayers, Littora littoribus contraria, fluctibus undas, Imprecor arma armis, pugnent ipſique nepotes.

Which words, though uttered in another caſe, applied to this, ſound thus much to all wel-affected Engliſh or Brittiſh ears,

Let our and for ain Coaſts joyn battel in the Main, Ere this foul blaſphemy Great Brittain ever ſtain. Where never let it come, but floating in a floud Of ours, our nephews, and their childrens childrens bloud.

4 The Leaven of the Phariſees, whereof our Saviour willed his Diſciples to beware, was ſweet Bread in reſpect of this peſtiferous Dough, whoſe poiſon is ſo diffuſed througout the whole Body and Maſſe of Romiſh Religion, as it hath polluted every parcel therein, and makes even thoſe particular Points to be damnable in modern Papiſts, which in the Ancient holding them from other Grounds, were pardonable. Such as held a kind of Purgatorie, or third Place after this life, Evangelical Counſels, Invocation of Saints, or the like, becauſe they thought the Scripture taught them, were deceived in theſe particular Scriptures, but yet reſerved their faithful Allegiance to Gods Word in general. Nay, even thoſe particular Errours and miſtakings of the ſenſe of Scriptures, were witneſſes and pledges of their Obedience unto the Scripture, or Word of God; when they therefore Believed them, becauſe they were immediately perſwaded in Conſcience that the Scriptures (the Rule of their Conſcience) did teach them. But while you hold the ſame Opinions, not becauſe you are perſwaded in Conſcience (immediately ruled by Scripture) that they are contained in Scripture, but becauſe the Church, which as ye ſuppoſe cannot erre, doth teach them; or to ſpeak more plainly, whiles you your ſelves either Believe, or teach others to Believe them or the Scriptures concerning them; becauſe the Church, whoſe Authoritie in this and all other Caſes you acknowledge for the infallible Rule of your Faith commands you ſo to do: you hereby openly renounce your own, and ſollicit the the people to alienate their Allegiance from God and his Word: and the paſſing over, or yielding up of ſtedfaſt and abſolute Aſſent unto any particular Point in your Religion, upon theſe Grounds, is as evident a witneſſe of high Treaſon, committed againſt GOD by the partie thus believing; a ſwearing of that Fealtie, or Allegiance to a pretended Vicegerent, or Deputy, which is only due to the Prince himſelf, would be in a natural and ſworn ſubject. Wherefore the ſuppoſed Infallibility of your Church is no ſuch excellent Means of taking up all Controverſies, if your meaning be in the former ſenſe propoſed. For it is ſo far from taking up all, that it puts an Impoſibility of having any betwixt you and as taken up, unleſſe you abjure it quite; for it makes all the reſt of your Opinions deadly, to ſuch as ſtedfaſtly Believe it, or for it, them.

5 Your meaning then muſt be; That this Infallibility of your Church would be an excellent Means for taking up all Controverſies, if all men would ſubſcribe unto it. Indeed I muſt confeſſe, there would ſoon be an end of all, or rather, no controverſies ſhould ever be begun, if every man would reſolve with himſelf, not to diſſent from others, but let them hold what they liſt, he would hold the very ſame: or if all men would bind themſelves to abide ſome one Mans, or a Major part of ſome few or more determinate perſons Determinations without more ado. In this caſe one might ſay of his Judge, He ſhall determin for me; and another might reply, nay but for my Opinion; the third might ſay, He ſhall judge as I will have him; and the fourth reply, or rather as I will: and yet never a one diſſent from other, but all agree. All of them might have the Judges Sentence at as abſolute command, as the Shepheard had the Weather. For every one might have him determin as he pleaſed, becauſe all of them were fully reſolved to be pleaſed with whatſoever he ſhould determin. If you dream of ſuch an Unitie in Faith, or ſuch a manner of compoſing Contentions; it muſt be further diſputed, whether this were not an open Diſſention or ſolemn Compact for moving a general Apoſtaſie from the true Faith. And they that labour for ſuch an Union in points of Faith and Salvation, do in effect ſolicite the whole Chriſtian world to run hand in hand, but head-long, into open Inſidelitie, leſt perhaps by breaking companies, ſome might ſlide into Schiſms and Hereſies. Should the Ramiſts and Ariſtotelians, or generally all the Profeſſors of Secular Arts and Sciences in our Univerſities, bind themſelves under penaltie of Expulſion, or by ſolemn Vow, never to ſwerve from the Bedle of beggers or John-a-dogs his determinations, and reſolutions in any point of Logick, Philoſophie, or Metaphyſicks; would this be a ſweet match to take up all Controverſies, or Contentions between Colledge and Colledge, in our Schools? were this ſo excellent a way, to retain the Unitie of the Truth, and ſkill in thoſe Faculties? or rather the only readie way to make all bond-ſlaves to Errour, Ignorance, and Falſhood? And yet might we, with more ſafety, delegate greater Authority in theſe caſes to every one, then we may to any living in matters of Faith and Religion; over which, or over our ſelves in reſpect of which we have no lawful Power or Authority. For this, and other Reaſons, ſhould we be more afraid to ſubſcribe unto any mortal mans Authority, as unto a Judge moſt abſolute and infallible, whoſe decrees we may not reſiſt, from whoſe Sentence we may not appeal in matters of Faith: then to refer our ſeves wholly unto the ſole Judgement of the meereſt natural Fool living, in matters of ſecular Learning and natural Knowledge. For, (beſides the danger hence accrewing to our ſelves) GOD our Creator, Chriſt our Redeemer, and the Holy Spirit our Comforter and Inſtructer, have far greater intereſt in our Souls and Conſciences, then either Ariſtotle or Plato, or any other Philoſopher, or Philoſophie it ſelf hath in our Opinions, or Perſwaſions.

6 But though Gratitude to our God could not move us; are thoſe bleſſed hopes of Immortality ſo little worth, as upon every light or no occaſion we ſhould adventure their eternal loſſe? And yet idly, deſperately, and frantickly, adventure it we do, unleſſe ſuch as urge us with ſolemn ſubſcription to this more then Monarchical Supremacy over our ſouls (enſtamped not with any Roman Caeſars but Gods own Image & Superſcription) can ſhew us ſufficient Warrant, that thus to offer up not only the calves of our lips, but even our Faith (the beſt Tribute our hearts can yield) wholly into Chriſts pretended Vicars hands, be not a witneſſe of our Rebellion againſt Chriſt himſelf the Supream Lord as wel of them, that challenge this Authority, as of us, of whom this ſervile ſubjection is exacted. All the warrant or Evidence, which in this caſe they can pretend, muſt either be drawn from the Rules of Reaſon or from the Scriptures, the Rule (as we contend) of Faith; which for this reaſon may juſtly controul all pretended Rules of Natural Reaſon. And (as we have ſaid before) if the Pope be (as uſually he is) but See 〈◊〉 14, •… 5, &c. homo 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 with a witneſſe: then both Scripture and Reaſon teach us, that he cannot perceive the things of God, nor the Meaning of his Spirit; for, as our Apoſtle ſaith, they are fooliſh unto him. And if they be fooliſh to him; then is he as fooliſh a Judge of them, and of all things that muſt be Spiritually diſcerned, as the meereſt natural Idiot would be of natural Philoſophie, or other ſecular Arts or Sciences. Even to this one place of Scripture, uttered by the Spirit of God, and the Miniſtry of that Apoſtle, no ſufficient Anſwer can be given, without the evident Teſtimony of the ſame Spirit (under ſome Prophets, Apoſtles, or Evangeliſts hand) either mitigating or reſtraining that ſenſe which the words naturally import, and we collect: whoſe Probability in it ſelf, and Conſonancy with other Scriptures, are ſo great, that we ſtand bound by our general Allegiance, which we ow unto GODS Spirit, to ſuſpect all men for Incompetent Judges, or witneſſes in matters concerning GOD; unleſſe we know certainly of what Spirit they are, or have great Inducements to preſume them of a better Spirit, and in more favour with the Spirit of God, then they themſelves report their Popes to be.

CAP. XXIX.

That their Arguments, drawn from conveniency of Reaſon or pretended Correſpondency between Civil and Eccleſiaſtical Regiment, do prejudice themſelves, not us.

1 THat this is no general Dictate of common Reaſon or any part of the Law of Nature, Reaſon and common Senſe make evident: And we may reſt aſſured hereof, in that no Jeſuite, nor other Stickler for the Popes Authority, hath been ſo impudent hitherto, as to avouch thus much. That there are ſome Probabilities, or Conveniencies, which in Reaſon might perſwade any indifferent man, that there muſt be ſome one Umpire, or Tribunal Seat, by whoſe Authority all Controverſies of Religion muſt be determined, Non ignora • at dens multas in Eccleſia exorituras diſ • icul • ates circa fidem; debuit igitur ju dicem aliquē 〈◊〉 a provid •• 〈◊〉 iſte 〈◊〉〈◊〉 non poteſt elle Scriptura, neque Spir • aus revelans privatus, ne que princeps ſaecularis; ig • tur princeps Eccleſiaſticus, aut ſolus aut cer • e cum cō ſilio & cōſenſu Coepiſcoporum. Neque enim ſingitur ne que ſingi poteſt aliquid aliud ad quod hoc judicium pertinere poſſe videatur. Bellarm. lib. 3. de verbo Dei cap. 9. BELLARMINE thus goes about to prove: GOD was not ignorant that many Difficulties about Faith would ariſe in the Church, What then? In Reaſon then he was to provide his Church of a Judge; ſuppoſe he were. But this Judge cannot be the Scripture, nor any private revealing Spirit, nor any Secular: therefore an Ecceſiaſtical Prince which may determin ſuch matters either of himſelf alone, or at leaſt, with the advice and conſent of Biſhops his Aſſociates. N •… hath any, yet as nor can any indeed imagin any other to whom the Judgement of theſe things can poſſibly appertain.

2 That neither the Scripture, nor any private man, nor ſecular Prince is this Judge, he labours to prove by Arguments, whoſe ſtrength hath been broken in the former Diſcourſes, concerning the Obſcurity of Scriptures and the Varieties of Interpretations. But how cunningly ſoever his ſagacity may ſeem to have caſt about, he is at the ſame default Valentian and Sacroboſcus were: all of them over-ran the Sent by leaping from one Extream to another, without ſearch of the Mean betwixt them: for they take it as granted, that we deny all living Judges of Controverſies, becauſe we acknowledge no abſolute Infallibility in any. Our Aſſertion is; The Scripture is a Law or Rule moſt infallible, whereby every man muſt judge himſelf; whereby ſuch as are in lawful Authority may judge others for not judging themſelves by it; but not alwayes infallibly. Nor can it ſtand with the ſobriety of Chriſtian Wiſdom to expect ſuch a preciſe determination of all Points diſputed, much leſſe diſputable among the learned, as might bind all men to an abſolute Belief (whether explicit or implicit) of this or that determinate ſenſe, all others excluded. Notwithſtanding the more conſcious any ordinary Judge is of his own or others Fallibility or Facility of erring dangerouſly, if they ſhould take upon them ſtrictly to determin all Religious doubts (much more all doubts) in matters of Religion, that might be moved: the more infallibly may he reſt aſſured that many caſes of that Quality are very doubtful; that in ſundry, of many Opinions all to his knowledge poſſible, as much may be as probably alledged for any one as for other. Now the true and proper Uſe of an Eccleſiaſtick Judge or Magiſtracy, is, not only to puniſh Oppugners of Truths, either evident in themſelves and infallibly Believed of all Chriſtians, or generally received by the beſt and moſt unpartial Writers in every Age; but, as wel, to moderate mens carriage in Controverſies of the former nature; ſometimes by reſtraining all peremptory Aſſertions one way or other, all exaſperating cenſures or contumelious contradictions (as in difficulties aquipendent betwixt an equality of contrary Probabilities:) ſometimes (as in matters not ſo uſeful, or unto whoſe ſearch the Signs of times preſent do not ſolicit us) by enjoyning a general Silence, that all may hearken with better attention to GOD alwayes ſpeaking by the ordinary Courſe of his Providence, albeit ſoftly and leaſurely, yet diſtinctly and audibly, to quiet minds already inſtructed in that Heavenly knowledge, though not ſimply unto all: for many of us can perfectly diſtinguiſh mens voices whiles they repeat what in part we know; though not whiles they pronounce matters unheard before, or altogether unknown to us.

3 By this it may appear, would our Adverſaries make an equal compariſon, that God hath better provided for his Chriſts Church having by our Doctrine a most infallable written Law, and living, though but fallible Eccleſiaſtick Judges, is much better provided 〈◊〉 in all matters Spiritual then Politick •… ties, whoſe Laws as wel as Judges are faluble, in matters C • vil. Churches Regiment in matters Spiritual, then Common-weales in Temporal. Firſt the Scripture is a Rule, as al-ſufficient for all ſuch Buſineſſes, as any Temporal Laws could be for effecting their proper End, albeit we ſhould ſuppoſe the Lord had dictated them immediately, as he did the Scriptures. This our Adverſaries cannot deny, unleſſe they doubt whether the eternal Spirit have as great ſkil in Heavenly matters, as in Secular. For (as we ſhewed before) he moved Holy men to write the Scriptures, that we by them might attain eternal life. Secondly, beſides this moſt infallible Rule or Law, we admit an equal Neceſſity of Eccleſiaſtical, and Temporal Judges, an equal Authority in both to give Sentence viva voce. And albeit we deny any abſolute Infallibility in either, yet the Poſſibility of not erring we acknowledge ſo much greater in the Judge Eccleſiaſtick, as his Directory Rule is more certain, and Authentical. But here I muſt requeſt theſe great Diſputers of Rome (if their Frenzie ome but by fits, and admit Lucida intervalla) one time or other, upon their good dayes, or in their ſober hours, (if God ſend them any) to bethink themſelves wel, what manner of Judge they require in matters Civil or meerly Secular? ſuch an one as cannot poſſibly erre in judgement? one whom neither Ignorance, lewd Deſires, nor exorbitant Affections can cauſe to ſwerve, either from the undoubted Rules of Natural or Civil Equity, the fundamental Laws of his Country, or the chief Law-givers true intent and meaning? If they willingly grant that our Civil Magiſtracie, which they acknowledge lawful and neceſſary in its kind, may ſometimes judge wrongfully, in Cauſes by nature moſt determinable, by ordinary courſe of Civil Juſtice; as for example, in condemning Prieſts and Jeſuites: or generally in matters of Life and Death: The utmost Bounds of all Chriſtian Obedience unto any Authority on earth is only to abide a peaceable • ial before the lawful Judges, patiently to imbrace the Penalty inſlicted, but not to think about Penalties ſoever they ſhall 〈…〉 cauſe for which 〈…〉 be juſt or ſuch as ſhal ſta •• for good in the day of final Judgement; for ſo earthly Powers, 〈◊〉〈◊〉 abſ • lute Authority over our Souls, which is Gods 〈◊〉〈◊〉 . with what foreheads can they demand we ſhould Believe the Pope or other Eccleſiaſtick Judge cannot poſſibly give erroneous ſentence in any matters of Religion, many of which are of that nature as can admit no other uſe of external or coactive Power, ſave only ſevere reſtraint of all preciſe Determinations, or curious ſearch one way or other? And to admit, though in Caſes meerly Civil, ſuch an abſolute inerrable Tribunal, from whoſe cenſure no man (though ready with patience to brook the execution of heavieſt bodily doom it could inflict) may ſo much as in the ſecrets of his Heart or Conſcience ſo far appeal, as to examin whether the determination be right or wrong; were either ſecretly to deny, or openly to praeoccupate or prevent Chriſts Final Judgement: wherein even Supream Judges ſhal be judged, and all forepaſt deciſions examined by the written Word, (which theſe men diſclaim for any Authentick Rule of Faith;) the Right approved, the Wrong reverſed by Him, whoſe peculiar Prerogative it is (though now uſurped by the Pope) to put a Final End to all controverſies viva voce.

4 Notwithſtanding, be it ſuppoſed for diſputations ſake, that God had appointed ſuch an Authentick Tribunal (as theſe Drunkards dream of) for deciding matters of Religion: yet were it moſt groſſe to think (might Reaſon alone without Scripture be admitted Judge) there ſhould be but one Supream Tribunal for the whole Chriſtian World. Even common Senſe (were Reaſon ſilenced) might inſtruct us, that it were much more convenient for every ſeveral Kingdom, every free State or Societie of men, to have ſuch a Conſiſtorie, or Supream Tribunal amongſt themſelves. For by the means, might all differences in Opinions be far ſooner known, more narrowly ſifted, and preſent notice taken of every Circumſtance, concerning their Occaſions, Progreſſe, or Favourers; the controverſie it ſelf quicklier decided; the Offenders more ſpeedily puniſhed; and the like occaſions better avoided. Whereas, for every Nation to reſort to Rome, or for the Pope to ſend his Legates into every corner of the Chriſtian World, would procure great toil, and long labour, with little ſucceſſe. The cauſers of contentions, or maintainers of Hereſies, might often die in their Sins, before the controverſie were examined, or the Truth ſo manifeſted, as might move their to Repentance, or recantation of their Errours: the Information might be impertinent, partial, imperfect or falſe: the Opinion, or ſuppoſed Herenr, being happily) firſt ſet abroach in the preſumed Hereticks Countrie D • aleci, would be worſe underſtood of the Pope, whoſe Inſtruction in many principal Our Adverſaries go int that a Pr • vi • cial Councel conjirmed by the Pope, is as authentick as a General, wherein be were preſ •• t, th • ugh a ſ • nt in the other, 〈◊〉 ac • quainted with particular Circumſtances or car •• ag of the Connoverſie. Much more availeable ſhould a Popes Confirmation of ſuch Councels be, who were preſent and uel acquainted with all Occaſions or other Circumſtances of the Con • orerſie, or the Diviſion: Wherefore if Reaſon without Scripture might divide this Comrover ſie, it were more 〈◊〉 to have a: many Popes as ſ •• eraly • ce Stat •• o or Monarchies. circumſtances muſt oft-times depend upon diſagreeing hear-ſayes, for his Holineſs ſees no better, his Infallible-ſhip hears no farther in matters de facto, then meaner men; his plenarie Power, even while he gives Sentence ex cathedra, is not able to underſtand more Tongues, then many Linguiſts may in a meaner ſeat; his Fatherhood underſtands none beſides his mother-Tongue, ſo wel as the natural inhabitants of every Countrie do their own proper native Language. Many ſuch Inconveniences might be alledged, for which, (might we chuſe what manner of Eccleſiaſtick Government God ſhould appoint us) we ſhould make choice of a Supream Judge in all cauſes Eccleſiaſtical at home, rather then go to Rome to have them heard. If the Controverſers were to go from Norway, the Seas might be frozen, and the enemies poſſeſſe the Land. The paſſages from ſundrie other places might all be ſo ſtopt, as we ſhould have greater controverſie in going to Rome, then that for which we were to go. Or if the Election of men (for by man is the Pope elected) could give ſuch Infallibility to any: the manner of ſuch Elections would be much more agreeable to the Rules of Gods Providence, and the example of Chriſts Apoſtles, if all the Congregation, which was to relie upon his Infallibility, ſhould firſt make choice of ſome few moſt excellent and famous men, renowned for Learning and Integritie; afterwards all with one mind and one heart, pray unto the Lord to ſhew by lot which was the man, to whom he would undoubtedly vouchſafe this infallible Aſſiſtance of his Holy Spirit. Thus (might Reaſon or common Senſe without Scripture be Judge what manner of Government were fitteſt for Chriſts Church) we could bring far greater Reaſons for a multitude of Popes or Eccleſiaſtical Monarches, (for one at leaſt in every Nation) then either our Adverſaries bring, or can be brought for one general Monarch over the Univerſal Church Militant.

5 And albeit this challenged large extent of the Romiſh Churches Authoritie over others, (were the Authoritie it ſelf otherwiſe for the Qualitie moderate) had been in former times not altogether ſo unreaſonable: yet were it at this day to be abandoned, as a turbulent device, apt for nothing ſo much as perpetual diſturbation of publick Peace throughout Chriſtendom, now divided into ſo many ſeveral Soveraignties, and governed by ſo many abſolute Princes, or States, no way dependent one of another. And Bellarmin's Reaſons, brought for to prove the Monarchical government of the Church, would with far greater Probabilities infer a conveniencie for a ſeveral Monarchical Government in every particular State, then for one general Mono • rch over all. While the Chriſtian World was governed by one abſolute Monarch or Emperour, and all the peculiar cuſtomes or priviledges of ſeveral Nations (like divers members of the ſame Bodie) conformable one to another, by their common ſubordination to one ſupream Imperial Law, the Vertue of a like Eccleſiaſtical Authoritie might have been equally diffuſed throughout the whole Bodie thereof; as the ſplendor of the Sun throughout the whole Hemiſphere of the Air, and other aetherial and coeleſtial Bodies, all, though different in their particular Natures and peculiar Properties, uniform for the tranſmiſſion of Light. But after the diſſolution of the Chriſtian Empire, and the conſtitution of ſeveral States and Soveraignties, throughout Europe, all compleat within themſelves, and different one from another in Laws and Cuſtomes: the transfuſion of ſuch an abſolute Eccleſiaſtick Authoritie through all, would be unequal, and make Chriſtendom like a Monſter compact of many ſeveral entire Bodies made up in one, or like ſome uglie living creature that had many Heads and but one Heart or Soul.

CAP. XXX.

That the final Trial of this Controverſie muſt be by Scriptures: That the Jeſuites and modern Papiſts fierce oppugning all certainty of private Spirits in diſcerning the Divine Truth of Scriptures, or their true Senſe, hath made the Church their Mother utterly uncapable of any plea by Scriptures, for eſtabliſhing her pretended Infallibility.

1 BUt what Chriſtian heart could have ſuſpected, that any man acknowledging the infinite Majeſtie of an Omnipotent God, filling every place with his Preſence, ruling all things by his Power, and having every leaſt Creature of the World a world of Witneſſes of his inconceivable Wiſdome, and unſpeakable Providence over the Works of his own Hand; durſt once have preſumed to think, much leſſe have opened his mouth to utter, leaſt of all have imployed his pen to proclaim, ſuch foul Impietie to the world; as that a Power ſo infinite, could not ſufficiently provide for his Church in deciding matters of Faith, (ſurpaſſing all reach of Reaſon) unleſſe he had ordained ſome one Supream Tribunal Seat on earth; the Judges whereof ſhould be but mortal men, whoſe Bodies can be but in one place at once, whoſe Voices cannot reach without the precincts of their Conſiſtories; whereas the Law of this our God, (unto whoſe ſentence in matters of Faith we appeal) is, or might be (but for theſe our Antiſcripturian Adverſares importunitie) every where throughout the Chriſtian World diſperſed: and, beſides the external helps of an ordinary Miniſterie or Magiſtracie: (alike common to all Nations) the Holy Spirit is every where aſſiſtant to all ſuch as ſeek him in the written Word by him revealed; whoſe live-characters are as the prints or footſteps of his wonted Motions in Gods Prophets, or Apoſtles hearts, by which the faithful may diſcern his approach or Preſence in their own. Nor wil the Jeſuites be ſo wilful (I hope) as to denie that this Holy Spirit, who did dictate the Word to ſuch as wrote it in theſe material Tables, (having firſt written it in the fleſhly Tables of their Hear • ts) is able now alſo to write the ſame immediately in the Hearts of all ſuch as with fear and reverence prepare themſelves for his fit and decent entertainment. That this was poſſible to be performed by the Almighty Wiſdom of God, they would not (I know) deny, were this, 〈◊〉 direct and plain termes, made the main Controverſie betwixt us. Albeit as much as we have charged them withall, will moſt neceſſarily follow from their abſurd, and laviſhly blaſphemous Speeches, which in the heat of contention have diſtilled from their pens in this preſent Controverſie. But of the Poſſibilitie of Gods immediate teaching every Chriſtian Heart, or rather of the Probabilities, which may induce all to relie immediately hereupon; we ſhall have occaſion to diſcourſe hereafter. Let us now in ſobrietie of Spirit, rather diſpute of Gods Will then his Power: As whether there be any ſure Argument to perſwade us, that it was his intent or purpoſe, either to inſtruct men in the true Senſe of Scriptures, or to take up all Controverſies in matters of Faith, by this ſuppoſed Infallibilitie of ſome viſible Church. All this, and ſomewhat more our Adverſaries in this Point ſeriouſly avouch, and earneſtly contend for. Let us therefore briefly ſee, whether or no Gods Spirit hath taught thus much. That the Senſe of Scriptures cannot be had without the Aſſiſtance or working of Gods Spirit, both jointly acknowledge, They muſt be underſtood and interpreted, ſaith Convenit etiam inter nos & adverſaries S •… intellig • debere to Spiritu quo factae ſunt, id eſt. Spiritu ſancto. Quod Apoſtolus Pe •… Epiſt. 2. cap. 1. doe et cum ait: Ho • 〈◊〉 intelligentes, quod omnis Prophetia Scripturae propria interpretatione non ſit. Non enim humana voluntate allata eſt aliquando Peophe • a, ſed Spirtu Sancto inſpirati loquuti ſunt Sancti Dei homines. Ubi B. Petrus probat non debere exponi Scriptur as ex proptio ingenio, ſed ſecundum dictamen Spiritus Sancti, quia non ſunt ſcriptae humano ingenio ſed ex inſpiratione Spiritus Sancti. Bel. lib. 3. de verb. Dei cap. 3. Bellarmin, by the ſame Spirit which wrote them; as he very well gathers out of 2 Pet. cap. 1. verſ. 20. & 21. Saint Peter. Tota igitur quaeſtio in • o poſita eſt, ubi ſit iſte Spiritus. Nos enim exiſtimamus hunc Spiritum, etſi multis privatis hominibus ſaepe conceditur, tamen cetto inveniri in Eccleſia, id eſt in Concilio Epiſcoporum confirmato à ſummo Eccleſiae totius Paſtore, ſive in ſun mo Paſtere cum Concilio aliotum Paſtorum. Bellarmin ibid. In this place, as he profeſſeth, he will not diſpute, whether the Pope alone, ſpeaking ex Cathedra, be the Church; for that he was to diſpute of afterwards, and he and all his fellows do and muſt acknowledge it, as ſhall in due place be ſhewed. That in this place he grants the communication of that Spirit (by which the Scriptures were written) unto private men, doth not argue any agreement with us, but rather his diſagreement from ſ • me of Eis own profeſſion, who urge the neceſſity of the Churches Propoſal ſo much and ſo far, that not Gods Prophets or others to whom his Word was •… dinarily revealed, could without it be certain. Vide Bellar. lib. 3. de juſtif. cap. 3. Whence likewiſe he well collects, that the whole difficultie in this Queſtion about taking up Controverſies, and finding out the true Senſe of Scriptures, conſiſts in this; where this Spirit is, and where the diſtreſſed Soul and doubtfull Conſcience ought to ſeek it. In the Viſible and Catholike Church, ſaith Bellarmin, and all the Modern Roman Catholicks; that is (as they interpret it,) in the Conſiſtorie of the Pope and Cardinals, or in the Aſſemblie of Biſhops, or (as the Modern Jeſuites will have it) in the Pope alone ſpeaking ex Cathedra.

3 Every man (ſay we) ought to ſeek the Spirit of God in his own Soul and Conſcience, being directed and ruled by the Sacred Word, which was revealed and uttered by the ſame Spirit. This Word directs them in this ſearch, and the Spirit once found out, or rather finding them thus ſeeking him, eſtabliſheth their▪ Aſſent unto the Word already revealed and written, by imprinting the ſame inviſible Word, or the true Senſe and Meaning of it in their Hearts.

4 Why this Spirit ſhould be infallibly preſent to the Viſible Church, all our Adverſaries unceſſantly urge Scripture. I will not abuſe the Readers patience with allegation of the Places, which have been very fully anſwered by many of our Church. That which I intend at this time, is. Firſt, to debar them by their own Grounds of this Plea of Scriptures, by ſhewing their Abſurditie, and folly, in urging any Scripture at all for the proof of their A • lertion: And ſecondly, to overthrow the Aſſertion it ſelf by manifeſt proofs, that either their Churches tranſcendent Authoritie (as it is now taught) muſt fall, or Chriſtianitie cannot ſtand. To make way for our dearer paſſage in the former.

5 The Papists Aſſertions whence the propoſed Concluſion is gathered. •… They generally hold, That this Infallibilitie of the Viſible Church conſiſts directly in this; That the Holy Ghoſt is infalliblie preſent to it, and gives it the true Senſe and Meaning of Scriptures: which he doth not give to private perſons; whom in their judgements, he will not vouchſafe immediately to inſtruct; ſo that his Dictates already revealed cannot be a Rule unto them, becauſe they want his infallible Aſſiſtance for their Expoſition; and for the ſame reaſon, Certain they cannot be without the Churches Authority that they underſtand the Scripture aright.

6 This their Aſſertion being two-fold, (for their Churches infallible Expoſitions, and againſt all private Interpretations,) is grounded upon theſe two Principles. They are to be Believed in expoſition of Scriptures fide divina, whom the Holy Ghoſt infallibly aſsiſts. They are not ſo to be Believed, whom the Holy Ghoſt doth not ſo aſsiſt. Whence what he ſaid before will follow, that no man, beſides the Pope, may believe his own interpretations of Scriptures: His, or the Churches, all muſt, nay all men muſt believe fide divina, that the Church or Pope is in all Determinations infalliblie aſſiſted by the Holy Ghoſt. For if we were not bound to Believe their Infallibilitie moſt infallibly, it could be no Rule of Faith, but might be rejected till we ſee it evidently proved; whereas they contend it ſhould be the Rule of Faith unto all, and by their own confeſſion a main Article of their Creed: but (according to their Poſitions as we ſhall hereafter prove) the onely Article of Chriſtian Faith. How deſtitute theſe their Aſſertions are of all Grounds of Reaſon, or Rules of Nature, hath been made evident. There remain onely Two Pillars poſſibly imaginable for ſupporting this pretended Infallibilitie, Tradition and Scripture. Againſt Tradition all the Arguments they can heap againſt the Certainty of Scriptures ſtand good; as ſhall hereafter (God willing) be ſhewed. That no Argument can be drawn from Scripture to their ſuccour, albeit the later Jeſuites have earneſtly ſought to ſcrape a many (for better then Scrapings are not the very beſt they bring) we are now to prove.

7 That our Belief of Scriptures Truth, and their true Senſe (by what Means ſoever we attain thereto) muſt be infallible, Both agree: The Means that muſt infalliblie aſcertain or prove their Divine Truth and true Meaning unto us (ſay our Adverſaries) is the Churches Infallibilitie, which likewiſe muſt be infallibly Beleeved; otherwiſe it could not be the Rule of Faith, or Belief infallible. It ſhall ſuffice here (once for all) to admoniſh the Reader, That as often as we mention Belief of Scriptures or the Churches infallibility, in this Diſpute, we mean not any kind of Belief, but that only which is infallible: ſo likewiſe, whiles we mention the Means or Proofs of either, we underſtand onely Means or Proofs infallible, whereon Faith may immediately relie, as upon a Rule moſt ſure and certain. In all theſe we demand nothing but what our Adverſaries moſt willingly grant. From their grant we argue thus.

8 If either the Scriptures can thus aſcertain or prove the Churches Infalibilitie, The general Points of Difficultie, how either the Church can aſcertain the Divine Truth of Scripture unto us, or the Scripture the Churches infallible Authority. or It the infallible Truth of Scriptures to our Souls: we muſt of neceſſity, either Believe the one of theſe before the other, [The Churches Infalibility before Scriptures, or Scriptures before It] or both together without all prioritie of Belief, or praeexiſtent knowledge of the one, whence the Belief or knowledge of the other muſt ſpring. The members of the Diviſion are in the Propoſal actually two, but in the Diſquiſition will prove three: To begin with the firſt.

9 If they ſay, we muſt believe the Scriptures to be the Word of God, before we 〈◊〉 believe 〈◊〉〈◊〉〈◊〉 of their Church: they overthrow their own, and eſt abliſh 〈◊〉 Poſtions. For thus they make the Scripture a Rule of our Faith, at the leaſt 〈1 paragraph〉 In this one Article of the Catholick Churches Infallibilitie; which, by this Aſſertion, we may and ought infallibly to believe, becauſe the Scriptures, which we firſt infallibly believe, do teach and prove it. Hence private men ſhould be taught by the Holy Ghoſt, firſt to believe the Truth of Scriptures, and for it the Churches Infallibilitie. Wherefore the Scripture muſt be the immediate Rule of their Belief in the Article of the Churches Infallibility, which to them is the generall Rule of Faith; and ſo by conſequence, the Scriptures which to us are onely the Rule of Earth, muſt be more then ſo to them, even the Rule of their Rule of Faith. But if the Scriptures may be the immediate and inſallible Rule of their Belief in this one Article of the Churches Infallibility; what reaſon poſſibly can be imagined, why they ſhould not be the infallible and immediate Rule of their Faith, in all other parts or Articles of their Creed? For I call Heaven and Earth, Men and Angels, to witneſſe b •… xt ours and the Romiſh Church, whether the Articles of Chriſts Incarnation, his Death, his Paſſion, his Burial, his Reſurrection, his Aſeenſion, his Interceſſion for us, the Reſurrection of the dead, and Life everlaſting, &c. be not to any mans Capacitie in the World, much more plainly ſet down in ſundry places of Scripture, then the Infallibilitie of the preſent Romiſh Church, in theſe words, Peter feed my ſheep. Peter to thee 〈◊〉 give the •… s of Heaven. Thou art Peter, and upon this Rock will I build my Church. It ſeemed good to the Holy Ghoſt and us, or in any place her ſonnes can challenge for it. Wherefore if the Holy Ghoſt teach us this Article of the Churches Infallibilitie immediately, without the Churches infallible Authoritie, (which as we now ſuppoſe muſt be proved from the Scriptures firſt infallibly Believed:) then queſtionleſſe he may and will immediately teach us the other Articles of our Creed, and whatſoever neceſſary to Salvation, (which are more plainly and perſpicuouſly ſet down in Scriptures,) without the help or aſſiſtance of the Churches infallible Authority, which it is ſuppoſed to teach by places more doubtfull.

10 Or if our Adverſaries will hold it no Abſurdity to ſay, that the Holy Ghoſt may teach us the true Senſe and Meaning of the fore-mentioned places of Scripture, which ſeem to make for the Infallibility of the Romiſh Church, as Petre paſce oves, &c. immediately without the help or aſſiſtance of the Churches Infallibilitie, (which is here the leſſon ſuppoſed to be taught) and refers all other Points of Faith or matters of Doctrine unto the Churches teaching immediately: they are bound in Reaſon to ſhew a Scripture for this Aſſertion. And beſides, they muſt (perforce) make the ſame compariſon betwixt the Holy Ghoſts immediate teaching, and the Church or Popes immediat teaching, which our Saviour 〈1 paragraph〉 Chriſt made between the Holy Ghoſts extraordinary teaching which was to enſue his Glorification, and his own immediate teaching before his Paſſion: and as ſoon as the Holy Ghoſt hath once taught us the Meaning of theſe places, which make for the Churches Infallibilitie, that may be applied unto him in reſpect of the Popes Supereminencie in teaching, which our Saviour Chriſt ſpake of himſelf, and his own perſonall Inſtructions in the dayes of his Humility, in reſpect of that 〈◊〉 • ed Comforters Illuminations to be beſtowed in abundant meaſure upon his Apoſtles, immediately upon his Aſcention. For thus (by their Aſſertions) that Holy Comforter, after that Leſſon once taught, Tues Petr •… , ſhould take his leave of faithfull hearts in the ſame termes our Saviour there did of his Diſciples: I tell you the Truth, it is expedient for you that I go away. For if I go not away, the Comforter (that Infallible Teacher, on whoſe Authority your Souls muſt reſt,) will not come unto you, but if I depart I will ſend him John 16. 7. unto you: and again, Verſe 12. I have many things to ſay unto you, but ye cannot hear • oem now: how • eit when He is come that hath the Spirit of Truth, (your infallible Teacher, whoſe Tongue while he ſpeaks ex Cathedra, I muſt attend) he will lead you unto all Truth, for he ſhall not ſpeak of himſelf, but whatſoever he ſhall hear be ſhall ſpeak, he ſhall glorifie me, for he ſhall receive of me and ſhew it unto you. Theſe words (I ſay) might be taken as a typical Propheſie of the Popes Infallible Authoritie, (ſuch a Propheſie of it I mean, as the Hiſtory of the Paſchal Lamb was of Chriſts Paſſion:) if they will hold the firſt member of the former diviſion; That the Holy Ghoſt doth firſt teach us Infallibly to Believe theſe Scriptures, which they urge for the Infallibility of their Church, and having once made us infallibly to Believe them, refers us to the Churches Infallibilitie, (taught and Believed by them) for the Rule of Faith in all other Articles.

11 Sed quia hac non ſucceſsit, alia aggredien lum eſt via; Let us now ſee, 〈1 paragraph〉 whether they be like to find any better ſucceſſe, by following the ſecond member of the forementioned Diviſion. (i.) If they ſhould ſay, We muſt infallibly Believe the Churches Infallibilitie in expounding Scriptures, or Points of Faith, before we can infallibly Believe them to be the Word of God, or to contain in them Doctrines of Faith. This indeed they muſt ſay, if they hold their Churches Authority to be the Rule of Faith, or whereby infalliblie to diſtinguiſh Divine Truth from Apocryphal.

12 Let us firſt take the Propoſition ſuppoſed for Diſputations ſake; viz. [We muſt believe the Churches Infallible Authority, before we can believe the Scripture to be the Infallible Oracles of God.] Secondly, let us conſider but this one part of the Churches infallible Authority, which all the Modern Papiſts acknowledge [That the Scriptures cannot be known infallibly to be the Word of God, but by the confirmation of the preſent Church.] And let us ſee how theſe two Aſſertions can ſtand together. By the firſt, the Churches infallible Authority muſt be infalliblie Believed before Scriptures: By the ſecond, (which contains the chief part of the Churches Infallibilitie) the Scriptures cannot be infallibly acknowledged, or believed to be the Word of God but upon former ſuppoſal of Believing the Churches Infallibilitie confirming this Truth unto us.

13 Here let all, whoſe Brains are not intoxicate with the wine of Fornication, pauſe a while, and contemplate what Babyloniſh giddineſſe hath poſſeſt their Brains, that have run round about ſo long, (though alwayes ſtaggering,) in urging Scriptures for to prove that, as an Article of Belief, which muſt be infallibly Believed, before thoſe places of Scriptures which they urge for it; or elſe, nor they nor any other Scriptures can ever be ſtedfaſtly Believed to be the Word of GOD, or to have ſufficient Authoritie in them to cauſe ſtedfaſt Belief unto that which they teach. For this is the Iſſue of all our Adverſaries Arguments in this Point▪ That ſuch matters as are contained in Scriptures cannot be ſtedfaſtly acknowledged, or Believed, for Supernatural or Divine Truths, until they be confirmed by this Infallible Authority of the preſent Church. Where again I would have the Reader call to mind, what was before obſerved out of Bellarmines Poſitions; That this Infallibility of the Church conſiſts directly in this, that it is perpetually aſsiſted by the Holy Ghoſt: and it is all one with them, to ſay, We Believe the Churches infallible Authority in matters of Faith, and to ſay, We Believe the Church is perpetually aſsiſted by the Holy Ghoſt: Again, (by all the later Jeſuite • Poſitions) it is all one to ſay, We Believe the Church is perpetually aſsiſted by the Holy Ghoſt in determining matters of Faith, and to ſay, We Beleeve that the Pope, ſpeaking ex Cathedra, is aſsiſted perpetually by the Holy Ghoſt in determining matters of Faith.

14 Out of theſe Aſſertions compared with the Propoſition ſuppoſed, [The Churches infallibilitie muſt be Believed before Scripture, or other Articles of Faith,] this will immediately and directly follow: We muſt Believe that the Holy Ghoſt, the Supreme Judge of Scriptures and matters of Faith, doth infalliblie aſſiſt the Church, or Pope ſpeaking ex Cathedra, before we can Believe that there is an Holy Ghoſt. For this is one Article of Faith, taught in Scriptures, which Scriptures (ſay our Adverſaries) cannot be Believed, but by the confirmation of the Churches Infallible Authority, and this infallible Authoritie conſiſts (as we ſaid before) in this, that it is infallibly aſſiſted by the Holy Ghoſt: wherefore the Concluſion of this abſurd Poſition is: That we muſt firſt Believe the Holy Ghoſt is perpetually reſident in the Popes breaſt, or Conſiſtory of Rome, before it can be Believed that there is an Holy Ghoſt, or Divine Trinitie in Heaven. If we conſider the Practiſe of our Adverſaries in urging Scripture, to prove their Churches Infallibility to be the Rule of Faith: they ſhould in Reaſon admit the firſt member of the fore-mentioned Diviſion, and hold that the Scriptures muſt be infallibly Believed for the Word of God, before the Infallibilitie of the Church (which they ſeek to prove by Scriptures,) can be infallibly Believed. But again, if we conſider their aſſertions concerning the Churches Infallibilitie, [That the Scriptures cannot be known to be the Scriptures but by It, and that It is the Rule of Faith,] they muſt of neceſſitie admit the ſecond member of the fore-cited Diviſion, and maintain, that the Churches Infallibilitie muſt infallibly be Believed, before we can Believe the Scriptures to be the infallible Oracles of God: For Regula ſemper eſt prior regulato; but the Churches Infallibilitie is the Rule of Faith by their Poſitions, and to Believe the Scripture to be the infallible Oracles of God, is a main Point of Faith, and neceſſary to Salvation: 〈◊〉 Valen •… cap. 22. for, This is the Ieſuites principal Topick, to diſprove the Scriptures Sufficiencie for being the Rule of Faith in all Points, becauſe it containeth not this one Point, viz. that the Scriptures are the infallible Oracles of God. It is hence evidently proved, that neither of the two firſt members of the former Diviſion can ſtand either with Reaſon, the Allegators Practiſe, or Poſitions. For the firſt quite overthrows their Poſitions concerning their Churches Infallible Authoritie. The ſecond proves their Practiſe to be moſt abſurd, in urging Scriptures for to prove it. And yet the third member is of all the three the moſt abſurd, albeit not ſo diſſonant to their Poſitions, or Practiſe in this Point, becauſe as are they, ſo is it, Senſeleſſe both; which will evidently appear by the bare propoſal of it. 〈1 paragraph〉 .

15 The third member was, That we muſt infallibly Believe the Scriptures to be the Oracles of God, and the Churches Infallibilitic both together, without any Prioritie of Time, order, or nature. Firſt, if this Aſſertion be true: then cannot the Churches Infallibility ſerve as a Rule to know the Scriptures to be the Word of GOD infalliblie, becauſe regula prior eſt regulato. But by this Aſſertion there is no Priority in the Churches Infallibilitie, (their ſuppoſed Rule,) in reſpect of our knowing, or Believing the Scriptures to be the Oracles of GOD. Secondly, if the former Aſſertion be true: then neither can the Scriptures prove the Churches Infallibility, nor the Churches Infallibility prove the Scriptures to be the Word of God unto any Believer. For all Means or Arguments of Proof, ſuppoſe a Prioritie in reſpect of the Parties unto whom proof is to be made. And to ſay, that of two things, both Believed and known together without any Priority, the one might prove the other, were as much, as if we ſhould ſay, that a thing might prove it ſelf, and as we ſay in Schools to prove idem per idem. For the very Reaſon why we cannot prove idem per idem, is, becauſe there is no Priority of knowledge in ſuch Identitie: for otherwiſe, where the thing proving, and the thing proved, are indeed the ſelf ſame, yet if there be a Priority of Conceits or Notions in the ſame thing, one of them will ſufficiently prove the other; as is evident in the Divine Attributes, none of which are indeed really diſtinct from others, and yet may one of them prove another, becauſe in reſpect of us, one of them is better known then another, and conſequently being known may prove the other. But of ſuch Attributes as are neither better known then other, or where the termes are onely diverſe, without Priority of Conceit or knowledge, there can be no proving of the one by the other. For all diſcurſive knowledge, (ſuch as is all knowledge by way of Proof or Syllogiſm,) muſt be ex praeexiſtente cognitione: And where one thing is proved by another, that which proveth muſt firſt be Believed; for the Belief of the other muſt ſpring or ariſe from the Belief of it. If a man ſhould go about to prove that the Prince was ſumptuouſly arrayed, becauſe he was ſumptuouſly apparrelled or attired, the Proof would be ridiculous: ſeeing ſumptuous apparrel, and ſumptuous array in common ſpeech are all one, and he that knows the one, knows or believes the other. But if a man ſhould ſay, the Prince was ſumptuouſly apparrelled, becauſe he wore a ſute of Tiſſue, or beſet with Pearl, the Proof were good, ſo it could be proved that he wore ſuch a ſute. For it is ſufficiently known to all, that ſuch Attire is ſumptuous: and therefore he that can make proof that he was ſo attired, hath ſufficiently proved that he was ſumptuouſly arrayed. And thus, would our Adverſaries admit, that either the Scriptures were better known then the Infallibilitie of the Church; or the Churches Infallibilitie better known then they; the one of them might be brought to prove the other, without any fault in the manner or form of Proof; howſoever their Aſſertions in the Proof of either would overthrow either their own Poſitions, or the Principles of Faith, as appeareth in the two former parts of our Diviſion. But according to our Suppoſition in the third member, to wit, [That the Churches Infallibilitie, and the Infallibilitie of Scripture, are both alike known unto us, and neither Believed before other,] the very manner, or forme of proving one by the other, would be as ridiculous and abſurd, as if a man ſhould prove coſtly apparrel by ſumptuous array: Or that one was coſtly apparrelled, becauſe he wore coſtly raiment.

16 The moſt of our Adverſaries loving (in this Point) Darkneſſe more than Light, (like deſperate Debters, that keep ſtrict reckoning what others owe them, but are afraid to take an account of the Debts they owe,) never ſeek to examine the particular Difficulties of their own Opinions, but think it ſufficient to caſt ſtumbling Blocks before their feet, that will not hoodwink themſelves, that they may ſtand in need of leading by ſuch blind Guides as themſelves. Yet Valentian, who had gone ſo far in ſearching the Valentians attempted Evaſion out of the inchanted Circle of Roman Faith, reſuted. Difficulties, and dangers of this darkſome inchanted Way, untill he had come to ſee ſome Lightnings of theſe Objections here ſet down, at the firſt repreſentation of them is ſo affrighted, as if he had ſeen a night-walker or Hobgoblin, that had put him ſo far out of his right mind, as he neither dare go forwards, nor can he pray to God to bleſſe him, or ſend him his Spirit to conduct him ſafely back; but runs round with the Colliars Catechiſm in his mouth, inſtead of a better Charm. His reſolution is thus. Ut breviter quae ſuſius diſputata ſunt de reſolutione fidei, colligamus, placet modum tradere quo quis de fide inte • rogatus debeat reſpondere. Igitur ſiquis rogetur, v. g Quare credat Deum eſſe trinum & unum? diſtinguat utrum viz. firmiter & infallibiliter id credat; vel de cauſa ob quam acceptaverat eam fidem. Si primum; reſpondeat, qui a Deus revelavit: Si rurſus interrogetur unde cognoſcat Deum revelaſſe? reſpondeat ſe quidem non noſſe id clare, credere tamen eadem ſide infallibiliter, & id quidem non ob aliam revelationem: bene tamen ob infallibilem propoſitionem Eccleſiae, tanquam ob conditionem ad id credendum requiſitam. Si rurſus, unde cognoſcat propoſitionem Eccleſiae eſſe infallibilem? ſimiliter dicat; ſe cla •• non noſſe, credere tamen fide infallibili ob revelationem Scripturae, teſtimonium perhibentis Eccleſiae: cui revelationi non credit ob aliam revelationem, ſed ob ſeipſam, quamvis ad hoc ipſum opus ſit Eccleſiae propoſitione ut conditione requiſita. Valent. tom. 3. in Aquinat. Diſp. 1. quaeſt. 1. punct. 1. Sect. 10. That we may briefly collect the former large Diſputes concerning the reſolution of Faith, it ſhall not be amiſſe to ſet down a form of anſwering to ſuch as demand a Reaſon of our Faith. If you be demanded (for example ſake) why you Believe a Trinity of Perſons in one Godhead: Firſt, diſtinguiſh whether the Queſtion be of your firm and infallible Belief of this Truth it ſelf, or of the cauſe which moved you to imbrace this Belief. In the former Caſe the Anſwer muſt be, Becauſe God hath revealed it: If it be demanded again how you know that God hath revealed it? the Anſwer muſt be, you know it not evidently, but yet Believe ſo, by the ſame infallible Faith by which you Believed the Truth revealed: and this not by an other Revelation, but by the Churches infallible Propoſal of it, which is a Condition neceſſary to ſuch Belief. If yet it be further queſtioned, how you know the Churches Propoſal or avounching of this Revelation to be infallible? your Anſwer muſt be again, that diſtinctly and clearly you know not thus much, but yet Believe it as infallibly as the former, and that for the Revelation of the Scripture, bearing Teſtimony of the Churches Infallibility, which Revelation you Believe not by any other Revelation, but for it ſelf, although unto this very Belief the Churches Propoſal be required as a neceſſary Condition.

17 It cannot chuſe but be a great Motive to perſwade any man (that doth not affect Blindneſſe in this point) of the ſhallow and unſtable Foundation of the Romiſh Church: when he ſhal thus behold ſo ſkilful an Artificer as Valentian, in laying the very Ground-work thereof, ſo gravelled in his own Objections, that he fares like one that had fallen into a deep pit of looſe ſand, heaving an offering with might and main to get out and go forwards, but being deſtitute of all firm Ground, whereon to reſt one part til the reſt be raiſed, beats himſelf blind with too much ſtrugling in ſuch a ſandy ſoil. For ſurely, from more then Egyptian or Sodomitiſh Blindneſſe did that attempted Evaſion of his in the fore-mentioned place proceed. Ne que in ſic reſpondēdo erit aliquis vitioſus circulus. Tum quia reve • atio propter quam dicitur credi infallibilitas propoſitianis; & propaſitio ob quam dicitur credi revelatio, non habent unum & idem objectum, ſed aliud & aliud. Objectum n. propoſitionis eſt ipſa revelatio; objection autem revelationis eſt ipſa ve •… redita; ut Deum eſſe trinum & unum, aut propoſitionem Eccleſiae eſſe infallibilem. Tum quia, cum ex revelatione redditur ratio credendi propoſitionem, reditur per cauſam (revelatio enim eſt cauſa aſſenſus fidei;) cum autem ex propoſitione Eccleſiae redditur ratio credendi revelationem, ratio redditur non per cauſum credendi, ſed per conditionem ad id requiſitam, & ita vitatur vitiaſus circulus & ſolum reditur ratio connexotum viciſſim ex ipſiſmet connexis ſub diverſatione, id quod omnino licet. Valent. ibid. Nor do we commit any circular Fallacy in this form of anſwering, Partly, becauſe the Revelation, for which the Churches infallible Propoſal is Believed, and the Propoſal for which the Revelation is Believed, have not one and the ſame, but each it ſeveral Object. For the Object of the Churches Propoſal is the Revelation, but the Object of the Revelation is the Truth it ſelf Believed, as that there is one God and three Perſons, or that the Churches Propoſal is infallible: Partly, becauſe, when we aſſign the Revelation as a Reaſon why we Believe the Churches Propoſal, we give the Reaſon by the Cauſe, (for the Revelation is the Cauſe of our aſſent or actual Belief) but when we aſſign the Churches Propoſal as a Reaſon why we Believe the Revelation, the Reaſon is not aſſigned by the true Cauſe of our Belief, but by a Condition requiſite thereunto. And ſo this Juglers ring, or circular Fallacy is avoided, and only a Reaſon is given of things connexed mutually from the things themſelves connexed under a divers Reaſon or reſpect, which is no Leger demain but fair play!

If the divers Objects of the Divine Revelation, and the Churches Infallibility, were the only Cauſe or Reaſon why we take this Reſolution for circular Proof, then this Exception of the diverſity of their Objects, were to ſome purpoſe. But we impeach this his Reſolution of naughtineſſe, for the very form or manner, becauſe the Proof is idem per idem. And being ſo, alalbeit the Object of the Divine Revelation and the Churches Propoſal be divers: yet is this no ſufficient Teſtimony to acquit it, unleſſe they wil affirm, that there can be no circular Proof where the Object of the things mutually proved are divers, which if they univerſally affirm, (as without an Univerſal Affirmation in this kind, there can be no Proof:) we ſhal as eaſily impeach this Affirmation of open Falſhood, as their form of Argument of circular Fallacie. For whereſoever any thing uncertain to us, is inferred by another thing alike uncertain, and that other only proved by the former: there is a circular Proof, albeit we ſhould by this form of Argument ſeek to prove one thing by another, whoſe object was quite contrary to the former. Nay although we ſhould prove the very diverſity, or contrariety of the Objects in two ſeveral terms propoſed, by this or the like circular Form: yet were our Proof naught, albeit this ſame diverſity of Objects might be proved by ſome other lawful Form of Argument. For the diverſity or Identity of Objects in ſyllogiſtical terms, is meerly accidental to the nature of circular Proof, or inference of idem per idem.

18 To fit our Adverſaries with a familiar Example, every way parallel to their own Reſolution in this point, (if they wil acknowledge their own Valentians Reſolution for their own:) but more plain and eaſie to the Capacitie of the unlearned Reader. Suppoſe ſome ambitious Captain, or Courtier, (for whoſe Integrity no man of place would promiſe much) ſhould bring unto our King, or ſome States-man in this land, ſome forrain Princes (as the renowned King of Denmarks) Letters commendatory, for his great ſufficiencie in good place in War or State: I would requeſt but any ordinary Reader wel to conſider, what matter of reſolution it would be, if with reverence I may ſuppoſe that either his Majeſtie, or any States-man in this land, in the beſtowing of any ſuch place of worth, as this ſuppoſed meſſenger would ſue for, might thus reſolve: Surely the King of Denmark is a renowned religious Prince, and one that wiſheth exceeding wel unto our King and State, and whatſoever he ſhould write in any mans commendations, for his advancement to ſuch a place as this party makes ſuit for, I dare not once cal in queſtion, leſt I ſhould ſeem to diſparage his Princely word: but how ſhal I know that theſe are his Letters, and no counterfeit? If thus he ſhould doubt, and yet finally reſt content with this or like ſuggeſtion; why? doth not he ſay they are his true Letters, whoſe Fidelity and Integritie the King in his Letters commends? no man in the world (I think) of any ordinary experience, although he had never traverſt the Schools to know the meaning of a circular proof, but could perceive this reſolution to be but dolus circulatorius: and he that would be cozened with this or the like, by any Traveller of what faſhion ſoever, may eaſily be circumvented by any domeſtick Pedlar, or circumforaneal Copeſ-mate. Yet is this reſolution in every point the ſelf ſame with Valentians reſolution, concerning the Roman Churches Infallibility; and the Exception which here he brings, why this reſolution of his is none, may altogether as directly and fitly be brought to ſhew, that this ſuppoſed reſolution is no circular reſolution. Firſt, let us parallel the ſeveral parts of both reſolutions. In that reſolution of Faith which Falentian brings, All Chriſtians Believe, that whatſoever God ſaith is true; and ſo in this other reſolution it is ſuppoſed that his Majeſtie or any of his States-men firmly Believes, that whatſoever the King of Denmark writes or avoucheth in matters of this nature, (as of civil Integritie, and Sufficiency for the diſcharge of ſuch an Office) is altogether true, and may not be ſuſpected: yet may they ſuſpect whether he wrote thus much in this mans commendations, as theſe Letters import, or no. And ſo ſaith Valentian, and other Papiſts, all Chriſtians may ſuſpect, (certain they cannot be) whether God wrote thoſe looks which we call Scripture or no. The Aſſurance which Chriſtians in matters concerning Faith, and States-men in this preſent caſe could have for their ſecurity, is altogether the ſame. For the States-man hath no other reaſon to perſwade himſelf, that theſe are the King of Denmarks Letters, but only the Report, Aſſeveration, or Teſtimony of this Meſſenger, whoſe preferment they concern. And ſo likewiſe by the Papiſts Poſitions, no private Chriſtian can have any other certain Aſſurance, that theſe Scriptures are the Word of God, but only the Teſtimonie or Confirmation of the preſent Romiſh Church, whoſe ſtate and dignity they likewiſe ſeek to maintain by countenance of the Scriptures, whoſe miſ-interpretation did either firſt occaſion, or not hinder her riſing to that height of temporal Dignity which ſhe now enjoyes. Thus finally it appears that all the reaſon or ground of Belief, which any Papiſt following the Jeſuites for their Inſtructors can have, muſt be the Infallibility of the Romiſh Church, whoſe Infallibility therefore cannot be proved out of Scripture, becauſe the Scriptures by their Poſitions cannot be infallibly proved to be Scriptures, or that authentick Word which only can afford ſure Proof in matters of Faith, but by this their Churches ſuppoſed Authority. As for Valentians Exception, concerning the divers Object of the Churches Propoſal, and the Divine Revelations by it propoſed, the ſelf ſame Diverſity of Object may be obſerved in the former inſtance of the counterfeit Meſſenger, whoſe reſolution in effect is thus; You muſt Believe theſe Letters, becauſe I commend them unto you in the King of Denmarks name, and you muſt Believe me in commending them unto you becauſe the King of Denmark, whoſe words you truſt in them, commends my truſt and ſidelity. To apply Valentians Exception to this reſolution; As the Object of that the Church propoſeth, or rather of the Churches Propoſal, is the Divine Revelation: ſo likewiſe is the Object of this counterfeits Propoſal the often mentioned Kings ſuppoſed commendation of him. Again, as the object of the • ivine Revelation is the Truth Believed, [Veritas credita, ut Deum eſſe trinum & unum, aut propoſitionem Eccleſiae eſſe in fallibilem; as that there is a Trinity in the Godhead, or, the Churches Propoſal is infallible:] So likewiſe the Object of the Kings commendation in the other inſtance, is the Truth Believed, or that at leaſt which this Counterfeit exacts to be Believed as true, to wit, that he himſelf is a man of excellent parts, and one that wil uſe Fidelity as wel in his Doings as Sayings, and in a word, one, whoſe propoſal in matters of State or War, is as infallible as the Popes in matters of Faith. Yet notwithſtanding that this Counterfeits Propoſal or Aſſeveration, which muſt be Believed from the Princes commendation of him, which muſt be believed again from his Propoſal, Non habent unum & idem objectum, ſed 〈◊〉 & 〈◊〉 , have not one and the ſame Object: yet is the former reſolution •… ; and ſo is Valentians reſolution of his Catholick Faith moſt ridiculouſly impious: For what other iſſue of ſuch diſſolute reſolutions can be expected, but that men who know no better, ſhould hereby be driven to ſuſpect the Scriptures for Counterfeit, and the Catholick Church (if the Roman were only the Catholick Church) of villanous Forgery, at the leaſt in thoſe places of Scripture which ſhe pretends for Proof of her own Infallibilitie.

19 As for Valentians later Exception, why his Reſolution ſhould not be Circular: it is more ridiculous then the former, moſt ridiculouſly falſe (to omit other points) in this one, that he dare deny the Churches propoſal by their Doctrine to be the Cauſe, why we Believe the Divine Revelation, or rather that theſe Scriptures which we have are Divine Revelations. For by their Poſitions we cannot aſſure our ſelves, that the Scriptures are the Word of God, by any other cauſe or reaſon, beſides the Churches Authoritie: and therefore by their Doctrine, the infallible Authoritie of their Church is the only Cauſe, why we Believe this Sacred Canon of Scriptures, which we enjoy, to be Divine Revelations, although it be no Cauſe by their Doctrine, why we Believe that in general Divine Revelations are true. For this is a dictate of Nature, not controverſed betwixt us and them, or betwixt any who acknowledge a Divine Power. And Valentian himſelf directly implies, that which he impudently denies in the ſelf-ſame period. For he granteth, that Propoſitio Eccleſiae eſt ratio credendi divinam revelationem; & In matters of Knowledge, or Belief, Reaſon and Curſe are Synonymal, and every Cauſe in 〈◊〉 goes before the Effect. And even when we demonſtrate the Cauſe by its proper Effect, the Effect muſt needs be firſt known to us, ſeeing it is the reaſon or Cauſe of our knowing the Cauſe, though no Cauſe of the real Cauſe it ſelf. ratio eredendi, the Reaſon or Rule of Believing, muſt needs include in it a precedent Cauſe of Belief, it cannot be only a Condition annexed thereto: but of this point (God willing) hereafter.

20 Sacroboſous intangled in the former circle, and caught in his own ſhare. Sacroboſcus, (who hath followed Bellarmines and Valentians foot-ſteps, as faithfully as any • riſh Foot-man could his Maſter, though ſometimes taking a more compendious and ſmoother way, likely to entice pedeſtria ingenia, wits either by nature dull, or novices in Arts and ſmatterers in Schoollearning, to follow him, ſooner then thoſe great ones) hath taken upon him to anſwer to this Circle, in effect as Valentian doth, ſave only that he hath put more Tricks of Art upon it, either to confound the judicious, or deceive the ſample Reader. Which here we ſhal not need to examin, becauſe we purpoſe to unrid his myſtical Evaſions in the next Diſpute. In the end of his tract in defence of Bellarmin, he frames his Objection, againſt both Valentian and his own Reſolution: Sed quaeris num quando quis credit ali quid propter authoritatem Eccleſiae, neceſſariā ſit pri • •… pore vel ſaltem natura, formaliter, & explicite credat ipſam Eccleſiam eſſe infallibilis authoritatis, quemadmodum 〈◊〉〈◊〉 concluſion propter Pra •… , neceſſe eſt ut prius aſſentiamur ipſis praemiſtis. Reſpondeo, id minime 〈◊〉 •… rium: nam actus fidei fer •… in ſuem objectum, modo ſimplici, ut viſus in ſuum: itaque ſicut viſus per ſpe 〈◊〉 albi (v. g) vider album, non videndo ipſam ſpeciem, ſic poteſt quis per Eccleſiae, authoritatem credere, ita ut 〈◊〉 prius formaliter & explicite credat Eccleſiae Authoritatem. Chriſtophorus à Sacroboſco Dublinienſis è Societ. Jeſu. 〈◊〉 128, 139. A good examiner may know this fellow to be a Jeſuite by his Anſwer, ſo full ſtuft with mental Reſervations, 〈◊〉 Evaſions, and ambiguities. Firſt he will not reſolve us whether men ordinarily muſt Believe the Church before Scriptures: 〈◊〉 a man may Believe the Scriptures, although he do not firſt Believe the Church explicitè or formally. And in the very next 〈◊〉 be impertinently adds that Believing the Scriptures we cannot but implicite and vertually Believe the Church. Which ar 〈◊〉 that the Scriptures muſt be Believed before the Church. But ſay, we could not Believe the one, but • e muſt upon equal termes 〈◊〉 the other, this proves that neither could be any infallible or effectual Means of Believing the other. For there is no man •… twice 4 make 8, but knows as well twice 2 make 4, yet is neither a Means of knowing the other, for both are immediately 〈◊〉 of themſelves. This ſhews the impertinency of their Anſwer that matter they know not what, as if the knowledge of points of 〈◊〉 did reſemble habitum principiorum, rather then habitum concluſionis. If ſo they do, then cannot the Churches Infal 〈◊〉 being by their Poſitions a point of Faith, be any Means of knowing the Scriptures to be Drvine, which is a main point of faith. [Whether, in Believing the Church by Scriptures, and Scriptures By the Church, the Belief of the one muſt in nature, (if not in time) go before the other.] He thinks it not neceſſary that the one ſhould be before the other, Nam actus fidei fertur in ſuum objectum modo ſimplici, ut viſus in ſuum. And therefore as we ſee colours per ſpecies viſibiles, by the viſible ſhapes, or reſemblances which flow from them, not by ſeeing the viſible ſhape before the colours: ſo do we Believe the Scriptures by the Church, albe it we do not expreſly and formally Believe the Church before we believe the Scriptures. Quo teneam vultus mutantem Protea nodo? In the former part of this his diſcourſe the Viſible Church was unto Scriptures, as the 〈1 paragraph〉 Light was unto Colours; now it is unto Scriptures, as viſible Shapes are unto Colours. What then? Do we not ſee viſible ſhapes before Colours, nor Colours before them? no. For we ſee no viſible ſhapes at all, but by them Colours only are brought into our ſight: and we cannot ſee one before the other, if the one we ſee not at all. And in like ſenſe it were true, that we ſhould not Believe the Church before Scriptures, not Scriptures before we Believe the Church, if we were not bound to Believe the one at all. But if we ſee one thing by another which we likewiſe ſee, we muſt needs ſee that firſt by which we ſee the other: and ſo if either we Believe the Scriptures by Believing the Church, or Believe the Church by believing Scriptures, we muſt of neceſſitie Believe the one before the other. For that by which we Believe a thing is the Means of Belief, and the Means of Belief muſt needs in nature and order go before Belief it ſelf. And if the Church be the Means of believing only in as much as we believe it; or to ſpeak more diſtinctly, if the believing the Church be the very Meanes of believing the Scriptures: then muſt we needs believe the Church before we believe the Scriptures. If our Adverſaries affirm, that their Church is the only infallible Means of believing Scriptures, in any other ſort then by believing it: let them in the name of God aſſign by what Means they wil ſhe can make us believe the Scriptures, we ſhal not much contend; ſo they wil not bind us to believe this their Churches Deciſions. Sacroboſcus his compariſon of the Viſible Church and viſible This 〈◊〉 of his doth very well illuſtrate our former •… (Chap • . 12) concerning the Uſe of an ordinary •… . And the Viſible Church may •… the ſhapes and reſem •… are called viſible, being indeed by na •… and are viſible only by external demonſtrat • •… as much as they preſent colours to 〈◊〉 ſight, •… viſible. Were they really viſible, being received into our eyes, they would hinder •… : of all colours: ſo doth this admiſſion of a real •… in the Church exclude all infallible Belief of •… . Shapes, we admit thus far for good; that as unleſſe there were ſuch viſible Shapes▪ no Colours could be ſeen: ſo likewiſe, unleſſe God had ſome Viſible Church on earth, men ordinarily could not ſee the Light of the Goſpel. For it is not ordinarily communicated to any, but by the Miniſtery of others, but being communicated, we believe it in it ſelf, and for it ſelf, not by believing others; as we ſee Colours in themſelves and for themſelves, not by ſeeing the viſible Shapes, by which they are preſented or communicated unto our eyes. But whether there be any Propriety between the belief of theſe two, [Church and Scriptures,] according to our Adverſaries Doctrine, or whether the belief of the one be the cauſe of the Belief of the other, or in what ſort the cauſe, and what Inconveniences wil follow thereon: we ſhal diſpute hereafter.

21 Let them in the mean time illuſtrate the Manner, how we believe Scriptures by the Church, as they pleaſe. Let it have the ſame proportion to Scriptures, which the Light, or viſible Shapes have unto Colours: they themſelves make the belief of Scriptures moſt uncertain, and for this reaſon ſeek to eſtabliſh the Infallibility of their Church for to aſſure us of the Truth of Scriptures. We demand how •… of their Churches Infallibility can poſſibly be proved? By Reaſon? that is impoſſible, as you heard before. By Tradition▪ of whom? of ſuch as may erre? that is, Jiſdem ſerè argumētis efficitur, neque ſolam traditionē vi •… vocis eorum qui olim vita deſuncti ſunt, eſſe judicem ſufficientem fidei, quae valeat per 〈◊〉 fine alia aliqua inſallibili ac prae •… te authoritate omnes o •… ino definite fidei quae •… . Nam 〈◊〉〈◊〉 ſicut de an thoritate i • ſius 〈◊〉 nece •… 〈◊〉 per aliquam ali •… au h • ritatem con •… ; i •• etiam 〈◊〉 auth •… traditionis, ſi •… quo • ; revocetur in dubium. Non enim traditio loquitur etiam ipſa clarè & perſpicuè de ſeſe; ut ne que ipſa ſcriptura. Deinde, cum traditio ſcriptis ferè doctorum orthodoxorum in Eccleſia conſervetur, quaeſtiones ac dubia moveri poſſunt de 〈◊〉 illius, ſicut dubitatur ſaepe de ſenſu & mente doctorum. Valentianus Tom. 3. Diſp. 1. quaeſt. 1. de objecto ſidei. punct. 7. Sect. 12. uncertain. Of the infallible Church? But her Infallibility is called in queſtion, and any Church may challenge this Prerogative, as wel as theirs, unleſſe they can ſhew a better Title. Without Revelation from above it is ſtil uncertain fide divina, whether we are to Believe any Churches Infallibility concerning Scripture: Or if any, which of all. Revelations from above we acknowledge none but the written Word: they acknowledge Traditions as wel as It, yet ſo as the Scriptures (by their Confeſſion) are as certain as Tradition, which they make equal only with the written Word acknowledged by us, not above it. Wherefore, if the Scriptures be in themſelves (by their Objections) uncertain: then is Tradition as uncertain. What ſhall aſſure us of the Truth of either? The infallible Church? But this can aſſure no man, unleſſe he firſt Believe it for certain and infallibly. What ſhal make it certain to us? The Scriptures? But they are uncertain, ſay our Adverſaries, and the Church muſt confirm their certainty unto us. Though this Circle (wherein Valentian and Sacroboſcus have run giddie) were of force to raiſe up all the Spirits in Hel, and though they raiſed ſhould ſift all the Jeſuites Brains in the world: yet ſhould not all the invention of Man, with the help of Devils, be able to find out the leaſt Probability of avoiding the former Inconvenience. Nay they ſhould far ſooner make ropes of the ſand in the Adriatick Sea, ſo ſtrong as would hale Italy unto the Iſlands of Devils, before they could teach all the Jeſuites in the world ſo much Geometry, as to make one of theſe Uncertainties ſupport another.

CAP. XXXI.

The Unſufficiency of the Roman Rule of Faith, for effecting what it aims at, albeit we grant all they demand: the ridiculous uſe thereof amongst ſuch as do acknowledge it.

1. WHen I was a Child (as our Apoſtle ſaith) and ſpake as a child, underſtood as a child: I thought ſome great matters might be contained under thoſe Hyperbolical and ſwelling Titles of the Romiſh Church, where-with mine ears were often filled. And although I had been inſtructed to the contrary, yet could I have wiſhed her doctrine true, ſuch was my Affection to her ſhape, as it was falſely repreſented to my childiſh Fantaſie. But after the Day-ſtar had ſhined in mine heart, the former Humour wherewith the eye-ſight of my infant mind had been corrupted, was quickly diſpelled. Once able to look more narrowly into the ſubtileſt of her School-mens Diſputes, and examin her learned Clerks Apologies for her, by the Goſpels Light: I ſaw clearly, how by preſenting meer ſhews or ſhadows of Truth, they led weak-ſighted Souls into Error, as it were in a miſt: in the beginning of their works uſually inſerting pretended Grounds (here and there as they eſpie occaſion) of their intended Concluſions, ſupported with ſome ſleight Reaſons for the preſent; feeding us with expectation of better Proofs, either in ſome other work or (a great way after) in the ſame, which may ſtay our minds til we come at them, where they return us back again to what is paſt, & that being now far off, and moſt particulars out of mind, may ſeem not altogether nothing to ſuch as wil not take pains to review it. And thus in fine, as the miſt, ſo their Proofs ſeem every where ſomewhat, til a man come near them, but then ſo vaniſh as he ſhall ſee nothing of that he looked for.

2 Bellarmins books de verbo Dei, compared with thoſe others of his de Romano Pontifice, &c. and Valentians Analyſis fidei wil eaſily approve this obſervation to him that ſhal read them through with Attention. Both of them in the beginning of their works promiſing great matters made me expect ſome extraordinary proof in the proceſſe, but finding them beſt at the firſt, always ambitions in producing multitude of Allegations to little purpoſe, copious in beſtowing glorious Titles and Prerogatives upon their Holy Church, and yet finally contracting her Univerſalitie and ſacred Catholickſhip into one mans breaſt, (who by their own Confeſſion may be ſo carnally groſſe, that he cannot draw any ſpiritual breath) their former goodly Encomions ending thus, made me call to mind how crafty companions cozen children of what they love, or ſtay their crying at what they diſlike, by promiſing them ſome Gallant, • ine, G •• die, Trim, Goodly, Brave, Golden, New, Nothing. Such brave Epithets ſo raviſh a childs thoughts, as at the firſt hearing he parts with any thing he hath, or forbears to ſeek what otherwiſe he would have, in hope of ſuch a gay reward, never looking into the ſubſtance of what is promiſed, which was indeed juſt nothing. With like bombaſt outſides do modern Prieſts & Jeſuites terrifie ſilly ſouls▪ (men or women meer children in underſtanding) from all communion with our Church, leading them through ſuch, painted Forefronts, or fained, but ſightly Entrances, into their vaſt imaginary empty Paradiſe, wherein grows nothing but forbidden Fruit. Though Volums they write huge and large, and in the ſublimity of their ſpeculative imaginations, fetch Arguments from beyond the Moon: yet unto him that hath but the eye of ordinary Reaſon in his head (not blinded by their juglings) their beſt Collections prove in the end but like the drawing of a net ſpread far and wide in the open air, able to retain nothing of what it had compadded; only ſuch as looked a far off or had brains ſo weak, or ſight ſo ill dispoſed, as could not diſtinguiſh betwixt the element of air and water, making more then an ordinary ſtir in fetching ſo huge a draught, might happily ſuſpect ſome goodly Catch.

3 Suppoſe we ſhould grant that the Pope whiles he ſpeaks ex cathedra 〈1 paragraph〉 cannot erre; who ſhall (I am ſure no Jeſuit or private Spirit can) without all ambiguity and pretence of gainſaying determin directly and abſolutely what it is to ſpe • k ex cathedra? And it is not to be expected. that the Pope will ex cathedra define what it is to define a thing ex cathedra, in ſuch ſort as ſhall leave •… ſion to excuſe his Errour if he ſhould be urged with a Sentence ex cathedra • which to the Major part of profeſſed Chriſtians might ſeem doubtful whether it were palpably erroneous or no. But ſuppoſe we knew directly and authentically what it were to ſpeak ex cathedra, and when the Pope did indeed ſo ſpeak, when not; (which no man can know 〈1 paragraph〉 but only by hear-ſay, unleſſe ſuch as hear him give Sentence) yet what Aſſurance can the Jeſuites give unto the Chriſtian World, that his Holineſs ſhal ſo determin or ſpeak, as often as the Peace of Chriſts Church or Weal of Chriſtendom ſhal require? That he ſhal ſpeak de ſacto ex cathedra, whenſoever the Church ſtands in need of a Deciſion, the Papiſts themſelves do not hold as any part of his Infallibility, but only that he is able ſo to ſpeak, when his Infallibility wil. And •… on 〈◊〉 ar • um • ntum. No man, in their judgement, can or ought •… rain him to a •… ciſion▪ except he liſt. And ſeeing they affirm, he may be an Heretick, or a Son of Satan; although it were true, he could not propoſe an Hereſie to be Believed; yet is there no ſhew of Truth why he may not be ſo maliciouſly bent, as he wil not vouchſafe actually to determin that for Hereſie in others, which in his judgement, as he is a Doctor or private man, is very orthodoxal; thus doing he ſhould go againſt his own Conſcience to give Sentence. Gods Spirit as they ſay wil guide his Tongue when or whileſt he ſpeaks ex cathedra. But an evil Spirit may ſo work upon his Affections, that he ſhal not come in good time ſo to ſpeak, eſpecially againſt that Opinion, which in his private Conſcience he holds for true. This I think none of them can deny.

4 Now whileſt theſe doubts ſtand unſatisfied, and ye without further aſſurance of his Infallibility in deciding Controverſies, then only this Hypothetical or conditional. [if he ſpeaks ex cathedra] all the comfort, which the Chriſtian World (perplexed with the variety of Opinions and diverſities of Sects) can reap from theſe fair promiſes of the Jeſuites concerning their Church or Popes infallible Authority, is, but as if a man ſhould ſay unto a Huſbandman (doubtful upon the uncertaintie of Weather, when to ſow or reap) tuſh be of good cheer you ſhall certainly know, what ſeaſon is good, what not, for Seed-time and Harveſt, when the man in the Moon ſets forth an Almanack. Veritas hypotheticae propoſitionis (ſaith old Javel) nihil ponit in crumena. Many die with fewer pounds in their purſes, then Arguments in their heads, ſufficient to prove the Truth of this conditional Propoſition, If I had five thouſand pounds I ſhould be a wealthy man. In like manner if this be all the aſſurance their infallible Rule can afford us. [That a general Councel, if lawfully aſſembled, or the Pope if he ſpeak ex cathedra, cannot poſſibly erre.] The moſt peſtiferous and noiſome Hereſies that now infect the Church may (perhaps) be quelled, ſome hundred years after all, now alive, be dead. When the Pope wil call a Councel, or conſult his Chair, GOD knows: what manner of Reſolutions were to be expected, if either ſhould happen, we may conjecture by their wonted Practiſe; which is thus.

5 After a Councel is called, the Major part being made to ſerve their Makers The politick Sophiſines of the Papiſts in their Councels. turn (for of Biſhops the moſt muſt be the Popes new creatures) the reſt muſt ſubſcribe to their Decrees; uſually ſet forth, in the weather Wizards language, and their ſceptick School-men appointed to riddle out ſome good meaning that may ſave their Prelates Credit. In the mean time, the Pope and his Cardinals may follow their pleaſures, take their eaſe, and with it the dreaming Captains Motto, Tot urbes capio dormiens ac vigilans. We take up as many Controverſies, we edifie the Church as much, ſleeping as waking. If no tolerable interpretation of their doubtful Deciſions can be found; yet a good ſenſe muſt be Believed; and private Spirits may not peremptorily avouch, that the Councel meant this or that, but only it meant the beſt, and this we take to be the beſt, and therefore we think it meant thus, but with humble ſubmiſſion to their infallible Authority. All this while the Sectaries (ſo they term us) muſt be ſet to prove Negatives, as that there can be no true Meaning, in thoſe ſpeeches, which may have twenty. But if out of their School-mens Wranglings (who can better ſeek out then follow the truth found) any interpretation or manner of Tenet can be found which may yield advantage to them, or prejudice to their Adverſaries; about ſome hundred years after, perhaps, (when they have light on a Pope and Cardinals, whoſe wits and they once in their life-times meet) a Deciſion may be had, upon this Opportunity of ſeeming advantage. And yet the Catholick Church, during this hundred or perhaps two hundred years of her ſilence, muſt be ſuppoſed to have held perpetually the ſelf-ſame Tenet, which this private man hath bolted out of late; albeit neither he, nor any particular member thereof, did know as much, yea though five heads of the Church (and as many principal members) five ſucceſſions of Popes, Cardinals, and Biſhops, have died in the mean time, no one of which in all their lives did trouble their thoughts with any ſuch matter: and whileſt both their Schoolmens private ſpeculations, and their publick Practiſe have witneſſed the contrary. Was the Doctrine of Juſtification and Merits held by any of their Doctors heretofore, as the later Jeſuites have refined them? Did any of their Popes and Councels determin of their manner of Worſhipping Images, as Vaſquez hath of late? And yet (I think) if the Pope ſhould be driven to a Deciſion of this Queſtion, he would define as Vaſquez hath done; ſo extraordinary is the Approbation of his Apologie for Imagery, as if It likewiſe were worthy of Adoration. And if this Pope ſhould ſo determin it, you muſt think that all his Predeceſſours were of the ſame Opinion, if they had been aſked; cundem ſenſum tenuit ſemper mater Eccleſia.

6 But, what is moſt ſtrange, That Church may for five, ſix, or twelve hundred years and more, uſe a Tranſlation juſtly ſuſpicious, as for many other Reaſons, ſo for this, That of the divers Authors thereof ſome we know not, others we know too wel: and yet when a Councel after ſo long time ſhal meet, every mans work found very authentick. 〈1 paragraph〉 . Some learned Papiſts have been perſwaded, that their vulgar Tranſlators were docti à Deo omnes, all aſſiſted by the Holy Ghoſt in their Tranſlations. But Bellarmin thinks this Opinion too charitable, for ſo they muſt grant that Theodotion the Heretick (the undoubted Author of ſome parts of that Edition) was infallibly aſſiſted by the Holy Ghoſt, If he were not, how is that part of their Vulgar, which they have from him authentick and true? Though erre he might, as being a private man or rather a publick Heretick. Dicimus tamen eum non erraſſe in ea tranſlatione quam approbavit Eccleſia, yet we ſay (ſaith Bellarmin, but I hope no wiſe man wil ſo think) that he did not erre in that Tranſlation which the Church hath approved. I ſee then it is all one, whether the Holy Ghoſt do aſſiſt the Tranſlatour, whileſt he is about his work, or the Pope his Tranſlation, after it be finiſhed, and He dead: nor doth it ſkil how he were Qualified whileſt he lived, either for Integrity, Wit or Learning: the Cauſe is all one as in the Pope himſelf, who may as freely beſtow this particular gift, of not erring in Tranſlations, upon whom he pleaſe without all reſpect of good Qualities, as Saint Peter did that tranſcendent donative of abſolute Infallibility upon him and his Succeſſors. Saint Jeroms Tranſlation had laudable Teſtimonies of Antiquity, yet not generally received in his time, onely prejudiced by the Newneſſe of it, and Antiquity of the Italick. But whoſe is the Vulgar, or how firſt came it in requeſt? It is (ſaith Bellarmine) partly Lucians, partly Jeroms, partly Theodotions the Heretick, partly anothers he knows not ‖ whoſe. Do we think •… Theodotione, quaedam ex alio quodam interprete innominato: ſtultum autem videtur dicere, Theod •… , & etiam Hieronymum nuſquam erraſſe, cum ipſe in cap. 19. Iſaia dica • ſe •• ra ••• . 〈◊〉 •… . Non igitur authores illos cano • izavit Eccleſia, ſed tantum hanc verſionem •… in 〈◊〉 libratiorum e •… ores reperiti, ſed certos nos reddere vo •… in hac verſione interpretum errata. Bel. ibid. Why the Romiſh •… ſo many ſund •• Authors, no Cauſe can be given •… that •… the neceſſity of the middle Ages or times of •… a wa • •… ct. the Trent Councel did examin every part of that tranſlation? or did they know as much as Bellarmin hath confeſſed, that it ſhould call ſo many Fathers, and one Heretick amongſt the reſt? Doubtleſs this is a miraculous Power of their Holy Church; that the Holy Ghoſt doth but keep men from errour whileſt they are living, but the Pope and his councels Infallibilitie can keep an Heretick (whom they knew not living) from having erred after he is dead. And whereas the Almighty Creatour of Heaven and Earth did but make Light ſhine out of Darkneſſe, the incomprehenſible Omnipotence of the Popes Infallibilitie can make Darkneſſe Light, and Light Darkneſſe. For otherwiſe, why might not the Pope, and the Councel, have yielded the aſſurance of their Omnipotent Spirit unto ſome then living, for authentick Tranſlation? Or why did they not admit This Commentator having ſaid as much as poſſibly could be ſaid in defence of the Vulgar Tranſlation, altering the Hebrew Vowels for this purpoſe at his pleaſure, yet it ſeemeth the Errours diſcovered in it by him in his Comment upon Eſay hath hindered the ſetting forth of his other Commentaries upon the Prophets, which for his part he had finiſhed (as appears by the later part of his Epiſtle 〈◊〉 the Trent Fathers) ſo the Church would have approved them. Quammobrem, ſi noſtram operam Vobis ſanctiſſimi patres, probari intellexero, reliquos li •… quos habeo jam abſolutos, propediem •… ſin minus, veſtro judicio admonitus recondam: •… que ſatis erit, meum ſtudium erga Chriſti 〈◊〉 atque hoc ſanctiſſimum concilium ſem • l 〈◊〉〈◊〉 tum. Franc. Foreri • s Correction of the Vulgar for authentick, ſeeing his ſkil in the Hebrew, and good wil to the old Vulgar, was ſo great? The Reaſon ſure, why they would admit of this hodgepodge Tranſlation before any better, was, (as I have ſaid) to ſhew hereby the Popes Infallibilitie to be more then moſt Omnipotent and Incomprehenſible. They contend for the Vulgar, under the Title of Hierom; and yet where it is evident that Hierom did not tranſlate the Pſalmes, which they uſe, they wil not admit that Tranſlation of them which is every where extant, and without controverſie is Hieroms own.

7 Yet thus much I perceive by Bellarmines Anſwer, That as an Heretick or unknown Author may erre in a Tranſlation, becauſe he is not infallibly aſſiſted by the Holy Ghoſt; but yet it muſt be Believed, that an Heretick did not erre in that Tranſlation, which the Pope and Councel hath approved: So a Jeſuite may perhaps commit a Murder, becauſe his order is not ſo holy as can warrant him from falling into mortal Sin; but if it ſhould pleaſe the Pope or Clergie of Rome to interpret the ſixth Commandment otherwiſe; we muſt Believe that no Jeſuite doth commit any Murder in that man-ſlaughter, or bloud-ſhed, which the Church approves, albeit he treacherouſly ſtab his Soveraign Lord the Lords anointed. If it pleaſe the Pope, he may antedate his Pardon, or legitimate ſuch helliſh brood, ere it come to light, as wel as authenticate an Heretick's Tranſlation a thouſand years after his bones be rotten. Theſe are the ſweet fruits of this ſuppoſed infallible Rule of Faith and Manners; but of the Villanies included in this Poſition, hereafter. I now only give the Reader notice of the ridiculous Uſe of the ſame amongſt themſelves: For what a ſweet Deciſion was that concerning Grace and Free-Wil, but lately ſo eagerly controverſed in Spain, to the Vide 〈◊〉 qu • z 〈◊〉 one in 〈◊〉 mum 〈◊〉 co • ment. • n D. Th. publick ſcandal of that Church. Firſt Silence was enjoyned all for four years, and afterwards Vaſquez ſet (as a brach) to hunt a prey for the Romiſh Lion to take, if he could have rouzed any to his liking. Is this the Uſe of your infallible Rule? Should Chriſtians trouble the Turk with their Contentions, he could decide as wel on this faſhion, as the Pope. The •… 〈◊〉 illos peragitur, intermixtis etiam aliquando cantionibus Graecis. Epiſtolae, & Evangelium, quo m •… extra chor • m in medio Eccleſiae aſtanti populo clara voce recitantur. Conci •… oribus 〈◊〉 , •… interſuiſſe, ac Evangelii Epiſ • olar • m que verba quae vernacula lingua reci • at ſacrificulus audiviſ •• . •… in ſuis Eccleſii • o • ſtinatiſſime prohibent, dicunt enim ſe hoc modo • arias haereſes, & diverſas de fide •… ex concionibus & ſubtilibus argumentis ſophi •• iciſque quaeſtionibus oriuntur. Alex. Gwag • inus •… d • ſ •… iptione, c. 2. Moſcovite already hath far ſurpaſſed him, in this kind of compoſing or rather avoiding Controverſies. For he not many years ago (how affected now, I cannot tell) would have no preaching in his Dominions, leſt Schiſmes and Hereſies might thereby be occaſioned.

8 Were not the Conſequences of this Opinion ſo commodious to the Roman Clergie for matters of this life, and ſo prejudicial to all other good Chriſtians Hopes of attaining that other far better life: I ſhould have thought that Valentian, Bellarmin, and other ſuch as have been moſt copious in this Argument, had but ſought to ſet out Commentum aliquo •… ridiculum ſome artificial Foolerie, to make the World ſport. For what better merriment could an ingenious Student wiſh, then in his hours of recreation, to deſcant upon their ſerious pains in ſetting a ſhew of Gravity upon idle fooliſh Arguments, as uncapable of Theological, as an Ape of Tragick, attire. But why ſhould we conſort with Hell, which, no doubt, makes it ſelf merry at theſe great Diſputers Folly, thus unwittingly employed to purchaſe the miſerable ſolace of infernal Powers by their own eternal Sorrow, without Repentance. As the Opinion it ſelf is moſt ridiculous to any unpartial judgement: ſo even for this reaſon is the Conſequence moſt lamentable, to any indued with Humane Affection. For what greater or more juſt Occaſion of moſt grievous Sorrow, could be preſented to a religious true Engliſh Heart, then to ſee ſo great a part of the Chriſtian World, eſpecially ſo many of his Native Countrey-men (for ſuch ridiculous apiſh Impoſtures and falſe pretences of bringing Gods People under ſuch a Government in matters of Faith, as is uſually in Secular States) increaſe old Iſraels Rebellion, and incur their grievous Curſe not yet expired, by caſting off their Redeemer, the Wiſdom of God, and judge of quick and dead from being their King or Supreme Judge of Controverſies in Religion? For why ſhould it ſeem uncouth unto any Chriſtian, that Chriſt himſelf, though ſitting in his Throne of majeſtie in Heaven, ſhould be the onely Supreme infallible Judge in all Controverſies, concerning his own or his Apoſtles Precepts, or Gods Laws in general? 〈1 paragraph〉 For who could juſtly except againſt us if we ſhould ſay, That to moſt Phyſitians thorow Europe, Hippocrates, or Galen, to Lawyers Juſtinian, were the ſole Authentick Judge? No Phyſitian in any other Countrey exacts Subſcription to his Opinions of any living in this, further then upon examination they ſhall prove conſonant either to Galen, or Hippocrates, or be evidently grounded on Reaſon. Or do we exclude all uſe or certainty of Juridical Deciſions in matters of Right and Wrong, though the Judges be but ordinarie, becauſe Lawyers have no Authentick living Judge to determine, infallibly, of ſuch Controverſies as may ariſe amongſt themſelves in ſpeculative points of their Profeſſion?

9 It is ſuppoſed that good Students in any Facultie have wit and art with other good means for finding out their claſſick Authours Sentence alreddie given, whoſe Writings in this reſpect may be truly ſaid to be their followers Judges, though every one of them be a private Judge in matters of Practiſe: Yet is it a Paradox in us to ſay, Gods written Word is the Judge of ſuch Controverſies as ariſe amongst profeſſed Divines or Eccleſiaſtick Judges themſelves? What if all of them do not agree about the true Senſe and Meaning of that Word whereto all appeal? No more do Phyſitians alwayes in their interpretations of Hippocrates or Galen, yet have not their diſagreements (for ought I have read) bred Civil Warres in the Countreys wherein they live, nor doth their variance bring any danger to wiſe-mens Bodies. but rather all dangers are by this means diſcovered, and ſafer choice left others what Opinions or Pr •… to follow, or refuſe, or in what Caſes it is moſt ſafe or dangerous to adventure. Thus might Divines diſpute without any danger to 〈◊〉 Souls, if the Romaniſts had not been ſo laviſh in coyning matter for Contention, rather then in ſearching Scriptures for Edification of Chriſts Church: Or if the Laitie would be as carefull of their Spiritual as Bodily Health, and not take their Phyſick blind-fold at ſuch Mountebanks hands as Jeſuites, Prieſts, and Seminaries be; who miniſter none but ſuch as either ſhall intoxicate the Brain, or inflame the Heart with prepoſterous zeal. Nor ſhould variance in Points of Doctrine amongſt Divines, breed any danger or diſturbance to Common-weals, if they would not be Statiſts or Underminers of States, as the Jeſuites be. If their Contentions were for the manner uncivil, or bitter, as are all contentions which the Jeſuites breed: the Supreme Magiſtrate, whether Eccleſiaſtick or Civil, might bind their Tongues and Pens to good abearance; were it not for theſe Romiſh Wolves, which in Sheeps cloathing convey themſelves into the Fold of Chriſt; and, once crept in, will admit of no triall, but in the Lions Den, unto which they are ſworn Purvevors; for whoſe maintenance (like their Maſter that great Accuſer of Gods Children) they compaſſe Sea and Land and fetch their range about the World.

10 Who can imagine any other Cauſe (beſides this their inſolent challenge of Soveraigntie over all others Faith) why the Scripture might not be admitted Judge over all Controverſies of Divinitie, much better then Hypocrates or Galen of all Controverſies in Phyſick, without any infallible Phyſitian perpetually reſident in the World, to give ſentence viva voce. It is no Paradox to hold, that God, which made us theſe Souls, and gave the Scripture for their Health, did much better know what was neceſſarie for them, then either Hippocrates or Galen did what was good and wholeſome for mens Bodies, one hair of which they neither made black or white. Even what they beſt knew, they knew not otherwiſe to communicate unto Poſteritie then by theſe dumb Characters, or atramentarie inſtructers. Whatſoever our Adverſaries can urge to the prejudice of Scriptures Sufficiencie, or Abilitie of Gods Spirit; is true of theſe great Authours and their Writings: all other Means of teaching though their deareſt Schollers died with them; now not able either to ſtrengthen or conſolidate the weak or ſhallow brain, or illuminate darkned underſtandings; they cannot ſo much as take notice of their Followers towardly pains and induſtrie, or reward ſuch as are moſt devoted to their Memorie, and uſe their Aphoriſmes, as infallible Rules of Bodily life and health, with any bleſſing of Art or Nature. But our God lives for ever, and knows beſt who are his, alwayes ready to Reward ſuch as love him. And as there is none living but hath received ſome Gift or other from him; ſo hath he promiſed to give more and more unto all ſuch as well Uſe what he hath already given. If Nature be dulled, ſo it be not ſlothfull withall in good courſes, he can ſharpen it by Art: though both be defective; yet can he ſo inflame the heart with Zeal, as it ſhall pierce more deeply into the Myſteries of mans Salvation, then the acuteſt unregenerate Wit, that Nature yeelds, or Art can faſhion. His Spirit cannot be bound, but bloweth where he liſteth, and giveth life to whom he pleaſeth, and can inlighten our mindes to ſee that Truth now written, which he taught others to Write for our good.

11 Phyſitians look not Hippocrates or Galen ſhould ſtand on earth again (Veſſalius like) to read Anatomy-Lectures upon their Followers live-tongues, or other inſtruments of breath and ſpeech abuſed to debate and ſtrife, or blowing the coals of bitter Diſſention about their Meaning. But we all look if we Believe aright) that Chriſt Jeſus, who hath left us theſe his Sacred Lawes, and Legend of his moſt bleſſed Life, as a Patern whereby to frame our own, free from contention, peaceable, humble, and meek, will one day (after which ſhall be no more) exact a ſtrict accompt of every idle Word; much more will he puniſh ſuch Tongues or Pens, as have been continually ſet on fire by Hell with the everlaſting flames of that brimſtone lake.

12 Were our exorbitant Affections brought within compaſſe, by hope and fear anſwerable to the Conſequences of the former ſweet Promiſes, made to ſuch as rightly uſe, and terrible Threats againſt all ſuch as abuſe, the good Means ordained by God, for knowing his Will: his inf •… word • , from whoſe mouth ſoever uttered, yea though but privately read with attentive ſilence, would inſtruct us, how to demean our ſelves in the ſearch of Truth; inform us how to direct, faſten, or inhibit; finally how (in all Myſteries of our Salvation) to moderate our Aſſent, much better then this ſuppoſed infallible Authoritie, reſiding uſually in men moſt like to Heathen Idols. Though Mouthes they have (as they pretend) infallible; yet fearce ſpeak they once in two ages; whoſe words when they are uttered portend more danger to the Chriſtian World, then if brute beaſts ſhould ſpeak like men.

13 No Chriſtian Common-wealth, but either hath or might have good Lawes for compoſing Contentions, or eſtabliſhing Unitie in the ſtudie of Truth: To ſee what ſhould be done is never hard; would ſtrength of Authoritie be as willing to enforce men unto a Civil and orderly obſervation of Means known and preſcribed. Our Statutes are much more abſolute and complete then Deut. 3 • . ver. 11, &c. Iſraels were, when it was a ſin to enquire after other Means either more eaſie or effectual for their conduction unto that true Happineſſe, whereat all States aim, but onely ſuch ſhall light on, as put theſe Sacred Lawes in execution. It is the common Errour of all corrupted mindes, to ſeek that far off which (as the Lord told his people) is within them, even in their Hearts, and in their Mouthes, ſo they would be Doers not Hearers onely of the Law. Many Heathens have uſed ſuch diligent care and unrelenting Reſolution for juſt execution of their defective & erroneous Laws, as would the coactive Power, every where reſident where Chriſtianity is profeſſed, uſe the like for eſtabliſhing an uniform and unpartial, though but an external and civil Practiſe of the ten Commandements and other Sacred Moral Precepts, of whoſe Truth no Chriſtian doubts, about whoſe Meaning, nor Proteſtant, nor Papiſt, nor any Sect this day living, do, or can contend: fallible Judges might effect, what the Papiſts pretend, as infalliblie, as if every particular Congregation had ſuch a true infallible Teacher as they falſely deem or fain their Pope, to catechiſe them ex cathedra thrice a week. For who could better reſolve us in all Points of Moment, or retain our hearts in Unitie of Faith, then Truth it ſelf, once clearly ſeen or made known unto us: yet is it in it ſelf, much brighter then the Sun we daily ſee; which it likewiſe herein exceeds, That whileſt Gods Word endures amongſt us, it ſtill remains above our Horizon, and cannot ſet: onely groſſe and foggie Interpoſitions (raiſed from exhalation of ſuch foul Luſts and reeking ſins, as ſevere unpartial execution of known Lawes might eaſily reſtrain.) uſually eclipſe or hide it from us. Such as are not ſo Eagle-ſighted as to behold the brightneſſe of every Divine Truth in it proper Sphere, might yet ſafely behold the reflexion of it in one part or other of the ſacred Fountain, were it not troubled with the muddy conceipts of unſetled and unquiet Frains; or were not ſuch men oftentimes in great places, as minding nothing but earthly things, alwayes mingle filth and clay with the Chryſtal-ſtreams of the Water of Life. Happie is that man of God, that in this turbulent Age, can, in points of greateſt moment, ſee the Divine Truth himſelf; ſmall hope have any of cauſing others to ſee it, whileſt carnal mindes may every where without fear of Puniſhment, but not without terrour of ſuch Eccleſiaſtick Power as ſhall controul them, foam out their own ſhame, and overcaſt the face of Heaven, (whence Light ſhould come unto their Souls) with blaſphemous unhallowed Breath: whileſt dunghill-Sinks may be ſuffered to evaporate the abundance of that inward Filth, (which is lodged in their hearts) as it were of purpoſe to choak the good Spirit of God, whileſt it ſeeks to breath in others Mouthes whoſe Breaſts it hath inſpired with Grace.

14 In brief (leſt my Adverſary ſhould challenge me of Partialitie,) As the Means which our Church from Gods Word preſcribes for eſtabliſhing mens hearts in the Unity of true Faith, (were the execution of known Lawes any way correſpondent,) might (as is ſaid) infallibly effect what the Papiſts falſely pretend: ſo in truth it cannot without Hypocriſie be diſſembled; that whiles our Practiſe is ſo diſſonant to our Doctrine, and our Publick Diſcipline ſo looſe, though in deteſtation of their Errours, we have turned our backs upon them, with Proteſtation to follow a contrary Rule, yet for the moſt part we jump with them at the journeys end. To omit more finall agreements of our Contrarieties, elſewhere ſhewed. They wholly permit the Keyes of the Well of Life to ones mans hands; who, for his own advantage, we may be ſure, will lock it up ſo cloſe, as none ſhall look upon it but with Spectacles of his making. For as the Head is, ſuch we muſt expect the Eyes will be, if the one, the other muſt be univerſall too, ſuch as will leave nothing to be ſeen by private or particular eyes but what they have ſeen before; or in one word, if we admit one abſolute viſible Head, his muſt be the onely Eyes of the Church. We, not through default of publick Conſtitutions, nor ſo much by connivence of Eccleſiaſtick Magiſtrates, as by preſumptuous diſobedience of Inferiours, are ſo far from committing the cuſtodie of this Sacred Fountain into one or few mens hands; that the Flock for the moſt part never expect the Paſtors marſhalling, but ruſhing into it without order trample in it with unclean feet. If any Beam of Truth have found entrance into one of their Souls, though quickly eclipſed or ſmothered by earthly cogitations, he ſtraight-way preſumes, Gods Word more plentifully dwels in him, then in all his Teachers: whence if his Purſe be ſtrong, it is with him as with an Horſe when Provender pricks him, he kicks againſt all Eccleſiaſtick Authority, and ſpurns at his poor Overſeer that ſhould feed him; like the wanton Aſſe in the Fable, that ſeeing the Moon lately ſhining where ſhe was drinking ſuddenly covered with a cloud; upon imagination ſhe had drunk it up, ran winſing out ere her thirſt was quenched and threw her Rider.

15 Thrice happie is that Land and State where Civil Policie and Spiritual Wiſdom, grave Experience and profound Learning, (in whoſe right Commixture conſiſts the perfect Temperature of every Chriſtian State) do rightly ſymbolize. Theſe, where they mutually claſp in their Extreams (without intermedling in the Eſſence of each others Profeſſion) are like the Side-poſtes or Arches in the Lords Houſe: and the awfull reſpect of Chriſt Jeſus the Judge of both, and that dreadfull Day continually ſounding in their ears, by the voice of Gods faithfull and ſincere Miniſters, would be as the Binding-ſtone, or Coupling, to faſten them ſurely in the joyning. But whileſt theſe (each jealous of other) ſtart aſunder, that Breach is made, whereat the Enemies of the Church and State hope for ſpeedy entrance, to the utter ruine of both.

CAP. XXXII.

Brieflie Collecting the Summe of this ſecond Book.

1 TO draw a brief Map of theſe large Diſputes. As the Occaſions that breed, ſo the right Means to avoid all Contentions and Schiſmes, are moſt perſpicuouſly ſet down in Scriptures. Amongſt others moſt neceſſary for this purpoſe, (for the plantation, increaſe, and ſtrength of true and lively Faith,) ſincere Obedience to Spiritual Authoritie is the chief. For more willing and chearful performance hereof, Choice ſhould be made of Paſtors or Overſeers, qualified as Scripture requires men of ſo high a Calling ſhould be; men not given to Quarrels or ſtrife, men of mild and lowlie Spirits, fearing God and hating Covetouſneſſe; men eſteeming the hidden treaſure of a good Conſcience at ſo high a rate, as neither Fear of man, nor Hopes of any Worldly favour can move them to hazard or adventure it. Were theſe Rules, by ſuch as have the overſight of Gods Flock, as faithfully practiſed, as they are by Scripture plainly taught, the knowledg of Gods Word ſhould daily encreaſe; Piety, Devotion, and Chriſtian Charitie continually flouriſh; all Strife and Diſſention quickly fade.

2 But if through the default of Princes or Potentates, no fit choice be made of ſpiritual Governours, if by their negligence, worſe be made of inferiour Miniſters: the cauſe comes not by devolution, to be reformed by the Congregation: What then muſt they be altogether ſilent at ſuch abuſe? No, the Scripture hath given as plain a Rule for their imployment as for the others. The more or more often Higher Powers offend, the more fervently frequent ſhould the lower Sort be in pouring out 1 Tim 2. ver. 1, 2. ſupplications, prayers, and interceſsions for Kings, and for all that are in Authority, that they may Rule according to Gods Word. In the mean time albeit they Rule otherwiſe Inferiours ſhould conſider, that GOD gives them ſuch Superiours for their proneneſſe to diſobedience, ſcurrilitie, ſcoffing at lawfull Authoritie, or other like ſins, expreſly forbidden by his Word. To every People as well as Iſrael he gives ſuch Rulers in his wrath, as ſhall not ſeek them but theirs, not his Glory in their ſalvation, but their own Glory by their harm.

3 But as the Tongues of Inferiours muſt be tied from ſcoffing or jeſting at men in Authorities bad proceedings: ſo muſt not the Word of God be bound. If their Conſciences (rightly and unpartially examined) direct them otherwiſe then their Governours command, they muſt (notwithſtanding their Superiours checks) ſpeak as they think until Death command them ſilence; if for the freedom of their Speech (upon good warrant of Conſcience) they be puniſhed, Vengeance is Gods, he will repay Superiours for it: unto whoſe lawfull Authority whileſt Obedience is denied, upon ſiniſter Pretences, or humorous though ſtrong Perſwaſions of Conſcience, counſelling us to the contrary: our Puniſhment in this life is juſt, whoſe preſent ſmart ſhould teach us to beware of far more grievous in the life to come. But whether offend or ſwerve more from the Rules of Scripture preſcribed for their ſeveral Chriſtian Carriage; Superiours in commanding wrongfully; or Inferiours in diſobeying juſt commands, cannot oft-times (if we ſpeak of particular Actions) be infallibly known in this life; but muſt be referred unto that day of Final Judgement. The dread of which ſhould in the mean time inforce every Superiour daily to conſult his own Heart, and ſtrictly to examine his Conſcience, whether it be not likely then to give Evidence againſt him, for impoſing too heavy burthens upon his Inferiours. And ſo muſt every Inferiour again uſe the like diligence in the daily examination of his Conſcience, whether it be likely or no to convince him before the Judge of quick and dead, of Diſobedience to ſuch as he had ſet in Authority over him, or of ſuch ſiniſter Pretences for uſing the Libertie of Conſcience, as Conſcience it ſelf never ſought after, but were ſuggeſted onely by Humour, Popularitie or other Deſires, whoſe maintenance have either inforced him to obey Man againſt God, or not to obey Man commanding for God.

4 Our Partialitie it is towards our ſelves, or rather to our ſenſual delights or pleaſures, that makes us ſo ignorant in all things which concern our Weal. For would we truly and unpartiallie 1 Cor. 11. 31 Judge our ſelves, we ſhould not be judged. Not the beſt experienced Juſtice in this Land, can, by examining ordinarie Malefactors, diſcern, what iſſue their Cauſe ſhall have before an unpartiall Judge, better then we, by this ſtrict pre-examination, might foreſee what finall Sentence were prepared for us, good or bad, according to the diverſitie of our Actions and Courſe of Life. To this end hath Chriſt left every mans Conſcience in full Authoritie, during his abſence, to examine, reprove, convince, and ſentence the deſires of his own heart: of which would we daily in ſobriety of Spirit, and fear of his laſt Judgement, aſk counſel, and patiently expect Gods Providence; we ſhould by this ordinary Means diſcern, who commanded aright, who otherwiſe, as clearly as others heretofore have done by Means moſt extraordinary. For even the moſt extraordinary miracles did aſcertain the Ancient of Divine Truth, and confirme them in the practiſe of Chriſtian Obedience, not immediately, as part of their Rule of Faith, whereon finally to relie, but by enforcing them to look into their own Souls and Conſciences, in which Truth was already written, if they had urged it to confeſſion. If our examination without Miracles were as ſtrict, our Beliefe would be as firm; Spiritual Governours commands as Chriſtian-like, and Inferiours Obedience in all points as ſincere as was theirs.

5 For Concluſion I would give the Chriſtian Reader a preſent Antidote, againſt all the poiſonous inchantments of Romiſh Sorcerers. The Medicine is very brief and eaſie; onely to think every morning next his heart, or at other ſeaſonable hours, That there is a Divine Providence in this life to guide us, and after this life ended, a fearful judgement to paſſe upon all ſuch, as here abjuring the Guidance of it, follow either the Wayes of fleſh and blood in breeding, or of carnal Wiſdom in compoſing, ſtrife and diſſention about matters Spiritual. He that will ſeriouſly ruminate on theſe matters in his vacant well compoſed thoughts, calling the Adverſaries Arguments home to the Point, which they muſt touch ere they can wound us: let me have onely his dying curſe in recompence of all my pains, if any Difficulty, any Jeſuite or other learned Papiſt, either hitherto hath, or ever ſhall be able to bring; do trouble his mind. Whatſoever can be brought either to countenance their unchriſtian Doctrine, or diſparage our Orthodoxal Aſſertions, either preſuppoſe a ſecret denial of Gods peculiar Providence, and inward calling of men, or elſe proceed from want of conſideration, that there is a final Judgement, wherein all Controverſies muſt be taken up, all Contentious and rebellious Spirits puniſht according to their deſerts: Indeed if the Authors or Abetters of Schiſme and Hereſie might eſcape for ever unpuniſhed, or Chriſtian Modeſtie and Humilitie be perpetually over-born by Impudencie, Scurrilitie, and violent Inſolencie, the Inconveniences, objected by the Romaniſts, might as much trouble us, as the wickeds thriving, did the Heathen, that knew not God nor his Providence. But whileſt we acknowledge him and It, the beſt Arguments our Antagoniſts bring, wil appear as improbable as they are impious.

TO THE RIGHT REVEREND Father in God, and my Honourable Lord, WILLIAM, By Divine Providence Lord Biſhop of DURHAM, Grace and Peace be multiplied.

RIght Reverend Father, the ſweet refreſhing your Honourable Favours did yield to ſuch of my labours as hitherto enjoy the light, when a ſuddain uncomfortable blaſt had ſorely nipt them in the very ſetting, makes theſe laſt gatherings of that ſpring ſeek that comfortable warmth under your benigne Protection, which the unconstant frowning ſeaſon would hardly afford them in their growth. Beſides theſe and other my perſonal Obligements, that Famous and worthy Founder of this Attick Bee-hive (of whoſe ſweetneſs would God I had been as capable as I have been long partaker) had never allotted any Cell therein for me or other Countryman of mine, but with particular relation to that ſeat of dignity, which he ſometimes did, •… r Lordſhip now doth, and, to the encreaſe of Gods glo •… good of his Church, long may enjoy. Seeing this our •… Foſter-Father is now ignorant of his childrens de •… , and knows not me; it ſhall be my comfort, to have •… honourable ſucceſſors witneſſes of my care and induſtry to fulfil his godly deſire, whoſe religious ſoul in his life time (as his written Laws do teſtifie) did deteſt nothing more then idleneſs in the Miniſtry, ſpecially in his adopted-Sons. The matters I here preſent unto your Lordſhips and the worlds view, are ſometimes in themſelves ſo harſh and hard to be concocted, as he that would ſtrive to make them toothſome unto nice taſtes, ſhould put himſelf to exceſsive pains; unleſs his judgement be much riper, his wit readier, his invention pleaſanter, his opportunities better, and his leiſure greater then mine are. But it is one and the ſame point of judgement, not to require exact Mathematical proofs in diſcourſes of mortality, or a ſmooth facile Rhetorical ſtile in Logical or Scholastick conflicts. And, as by the Statutes of that Society wherein I live, I am bound to avoid barbariſme: ſo my particular inclination moves me, in controverſies eſpecially to approve his choiſe that ſaid; Fortia mallem quam formoſa. If any profeſſed enemy to the truth we teach, will anſwer me from point to point, or attempt (not as their cuſtom now is onely in ſcoffing ſort but ſeriouſly) to avert thoſe unſupportable, but deſerved imputations, I lay upon the foundation of his Religion, I ſhall (I trust) be able to anſwer him; the better by continuance of your Lordſhips wonted favours, whom I still request the Christian Readers, as many as reap any profit from my pains on my behalf to remember with ſuch reſpect as is due to Honourable Patrons of religious studies, or cheriſhers of painful endeavours in good cauſes. From Corpus Chriſti Colledge, March 25. 1614.

Your Lordſhips in all obſervance, THOMAS JACKSON.

To the indifferent Reader, ſpecially to the learned Artiſts of the two Famous UNIVERSITIES.

CHriſtian and beloved Reader, I have been detained in this entrie, though not longer then the Structure of it required, yet then I my ſelf, or thou perhaps, could have wiſhed, for ſpeedier diſpatch of the main edifice intended. Somewhat notwithſtanding, to my apprehenſion, I had obſerved, whereby Artiſts more accurate, but younger Divines then my ſelf (whoſe furtherance in the like, throughout all my meditations I ſtill reſpect) might be directed, for taking ſure hold of their ſlipperie Antagoniſts in this conflict: and finding my ſelf every day then other more unapt, more unwilling at leaſt, to be any Actor in quarrels of this nature, becauſe moſt deſirous to ſpend my mortal ſpirits in opening the pleaſant Fountains of immortalitie; I thought it not altogether unlawfull to diſpence with theſe labours for a while, in hope to proſecute them more ſafely and with better ſucceſſe hereafter, by ſeconding ſuch as had gone before me with my ſmall ſtrength, for intercepting theſe deſpitefull Philiſtims, which continually labour to damme up theſe ſacred Wels of Life. Many excellent wits and grave Divines, as well in our Engliſh as other reformed Churches, I knew, had accurately deciphered the ſpecial characters of the Beaſt, and demonſtrated moſt properties of great Antichriſt upon the Pope. But that the fundamental Charter of the Romiſh Church, or the Commiſſion pretended by Jeſuites for the erection of it, ſhould (as the manner was to demoliſh leſſer religious houſes for building others more magnificent) extend to raze the very firſt foundations of Religion as common to Chriſtians, Jews, and Turks; that the acknowledgement of ſuch infallibilitie as they Deifie her with ſhould be more incompatible with Chriſtianitie then any Idolatry of the Heathen; that ſuch as abſolutely believe all her decrees without examination, truely believe no article of this Creed; with the like principal branches of Antichriſtianiſme; were points, for ought I knew, rather touched by the way, or propoſed as clear in themſelves to the indifferent and ingenuous, that judge of the Romiſh Church by the known picture of her miſſe-ſhapen lims, then proſecuted at large, or with purpoſe to pull off that artificial painting, where-with late Jeſuites have ſo beautified this uglie Monſters face, that the World bewitched with gazing too much on it cannot but love her other deformities though in themſelves moſt loathſome. For though the practiſes enjoyned by her be ſo vile, as would have cauſed Rome Heathen to have bluſhed at their mention, or her other doctrines ſo palpably groſſe, that her own Sons heretofore have derided them, and as yet ſpare to ſpeak ought in particular for their defence: yet to ſalve all this it muſt ſuffice, that the Church, which cannot erre, hath now authorized them.

If any think I prejudice the truth of moderate accuſations, by laying ſuch heavie imputations upon this doctrine, as make it incomparably more deteſtable then any other, he ſpeaks not inconſequently to his poſitions, if he hold the Trent Councel was infallibly aſſiſted by the holy Ghoſt, or that the Pope in Cathedral reſolutions cannot erre. But he which thinks foul impieties may bring Romiſh Prelates out of favour with the Spirit of Truth, and make them as obnoxious to errors as others are, or can perſwade himſelf, that many practiſes and opinions, by that Church already authorized, are in their nature abominable and impious, muſt either accord to me or diſſent from Reaſon, Conſcience and Religion. For theſe, ſo be will but vouchſafe his ſilence or attention, joyntly proclaim aloud, that nothing amiſſe, either in matter of doctrine or manners, can be ſo deteſtable without this preſumptuous / groundleſſe warrant of abſolute infallibilitie, as with it; that albeit a man would ſet himſelf to practize all particulars directly contrary to what God hath commanded, or to contradict God and his goodneſſe, yet his iniquity without this abſolute belief of full authority derived from him ſo to do, would be but as a body without a ſoul, in reſpect of the Romiſh Churches impieties, which makes the Holy Ghoſt the principal Author of Gods written Word, the abettor of all her fraud, untruths, or villanies. Briefly, as it is not the doing of thoſe materials God commands us to do, but faithfull ſubmiſſion of our Wils to his in doing them, which (as S. James inſtructs us) makes us true Chriſtians: ſo is it not the doing or maintaining of what God forbids or hates, but the doing of it upon abſolute ſubmiſſion of our ſouls and conſciences to other lawes then he hath left, which makes men live members of Antichriſt, as being animated, informed and moved by the ſpirit of errour. Now this perſwaſion of abſolute infallibility and univerſall warrant from the Holy Spirit, without condition or reſtraint, being peculiar to the Romiſh Church, admitting it to be as faulty in practiſes and as obnoxious to errors as any other, none can be reputed ſo truely Antichriſtian as it. For albeit Mahomet pretended divine revelations, yet his Prieſts challenge no ſuch abſolute infallibility as doth the Pope; they make no ſecond Rocks, or foundations, no ordinary Paſtor equivalent to their great Prophet. Whence although the Turks hold opinions in themſelves, or materially conſidered, more groſſe, and maintain ſome practices not much leſſe villanous then Jeſuites do: yet the grounds or motives of their belief, (which are as the ſoul or ſpirit of Religion) are nothing ſo peſtiferous, nothing ſo directly oppoſite to the Holy Spirit, as is this Jeſuiticall rule of faith. Nor do they either profeſſe ſuch belief in Chriſt, or acknowledge him for a foundation ſo elect and precious, as brings them within the Temple of God, within which unleſſe Antichriſt ſit, his contrariety unto Chriſt could not be ſo eſſential, ſo immediate or direct, as by the rules of ſacred Philoſophie we are taught it muſt be. Yet I know not, whether the indignity of this doctrine is more apt to affect Divines and Men rightly religious and fearing God, then the ſottiſhneſſe of their arguments to perſwade it, to provoke the juſt indignation of ingenuous Artiſts, which cannot endure, though in matters of indifferencie, to captivate their underſtandings to poſitions devoid of ſenſe. To require ſome probabilitie of reaſon, civil or natural, is on their part no inſolent demand, for exchange of Chriſtian faith or adventuring their inaſſurance of life eternal in the ſervice of meer forrainers whom they never ſaw. Yet unto peremptory reſolutions no leſſe dangerous, do Jeſuites ſolicit us, not onely without any tolerable ſhew of probabilitie, but quite contrary to Gods principal lawes, and our natural notions of good and evil; as by theſe labours every Academick may in part perceive, but more fully, if he would vouchſafe to lift more of their arguments, then in theſe ſhort tranſeurſive diſputes I could. Nor would I diſſwade any Artiſt well grounded in Ariſlotle from peruſing the moſt learned works any romaniſt hath written in this argument In moſt other controverſies betwixt us and them it is dangerous, I muſt confeſſe, even for well grounded Artiſts to begin with their writings, not ſo in this: For I proteſt in the ſight of God and his holy Angels, that as farre as I can remember the inclinations of my youth, or by them prognoſt eate how afterward, I might have been affected, I never was, I never ſhould have been ſo throughly poſſeſſed with ſuch great diſlike of Romiſh Antichriſtianiſme in this point, by hearing the moſt famous Preachers in this Land, or reading all the Learned Writers in Reforme, Churches, as I was by examining the labours of Bellarmin, Valentian, and others of beſt note amongst them ſeriouſly addreſſed to this purpoſe; comparing them onely with the known Principles of Chriſtianity and ſuch paſſages of ſacred Writ, as every Chriſtian Artiſt ſhould be acquainted with. For the principles whereon I proceed, I have been onely beholden to the Canon of Scriptures, for deducing of ſuch blaſphemous conſequences from them, as I charge the adverſary with, onely to that ſmall meaſure of knowledge in Ariſtotelian Philoſophy where-with my God hath bleſſed me, whiles I was bound by local ſtatutes to the ſtudy of Arts, purpoſely abſtaining from other writings, which with their informations of my underſtanding might have bred prejudice in my affection. Since that time, although the years of my Miniſtry hardly exceed the ſpace of ordinary apprentiſhips, yet have I often wiſhed the diſcuſſion of theſe points had been then impoſed upon me by ſome experienced Divine, that would onely have given me right hold of their aſſertions. Upon this conſideration I would beſeech the flouriſhing Artiſts of theſe famous Academies, whom God hath furniſhed with all ſtore of munition neceſſary for this ſervice, not to neglect opportunities preſent. Let them defer (if ſo they pleaſe) the fruits of their labours in other points (though this be the fault of our Engliſh) until the Autumn of their age. But the mark I now propoſe unto them, being the evident reſolution of Jeſuitical Poſitions into thoſe groſs and palpable blaſphemies whereto they tend, which they onely ſeek to hide by Sophiſmes and artificial tricks of wit, Academical wits might diſplume them of theſe figtree-leaves, & manifeſt their nakedneſs to the world, much better in the ſpring whiles their ſkill in arts were freſh and flouriſhing, whiles the ſtrength and vigour of their invention would more eaſily bend this way, then in the Autumn, when their leaves begin to fade and their ſap retire to the root, as their pleaſant grapes grow ripe. Many towardly plants in this nurcery, now able to match the ſtouteſt Jeſuit living, at his own weapon, whileſt in his mature age, (multo jam fractus membra labore, more fit to be a leader, then a Combatant in theſe encounters) he ſhal look back on his former labours, or calls to mind his wonted dexterity in ſchool diſputes, may take up old Neſtors complaint.

Tunc ego debueram capienda ad Pergama mitti; Tunc poteram magni, ſi non ſuperare, morari Hectoris arma meis: ſed in illo tempore nullus, Aut puer Hector erat; nunc me mea deficit aetas.

The ſchool Jeſuit in theſe ſtudies is like the Ivy alwaies green, becauſe not ſet to bring forth fruit unto ſalvation, but rather to choak and ſtrangle the plants of life. And for ſuch inſtruments of the Romiſh Church, as this land uſually yields, this wrangling faculty is all the ſkill they care for, or for the moſt part make profeſſion of. Yet ſuch is the brittleneſs of the matter they are to work upon in this controverſie, that were all the Prieſts and Jeſuits harbored within the confines of great Brittain at this preſent day, but enjoyned to write all they could to any purpoſe in defence of their Mother; ſome few Artiſts of thoſe Univerſities, which out of their pride they ſeem to vilifie amongſt the ignorant, would, I dare not ſay make them bluſh (for ſooner might they make a Black-moors face of the ſame colour with his teeth) but as many of their favourers of this Kingdom, as have not ſworn allegiance to the Church of Rome, and are able to examine an argument, to be aſhamed on their behalf, even to acknowledge, that for ought theſe Mountebanks could ſay or write in their defence, the Poſitions maintained by their Maſters, forraign Jeſuits, were indeed idolatrous and blaſphemous, howbeit the Church it ſelf, we muſt believe, could never be vanquiſhed, becauſe no man can tell where or in what ſhape to find it.

Nor need young Artiſts fear the countenance of antiquity in this point from which their enemies ſupplies are ſo ſlender, that would they come to open tryal, and bring onely ſuch of the Fathers for the ſeconds, as lived within five hundred years of Chriſt, or before the mixture of Romiſh Religion with Heatheniſm, not fully effected till a little after that time: the paucity of thoſe whoſe aid they durſt ſolicit, in reſpect of that great army, which is as reſolute as we againſt them, would make them inſtantly either yield themſelves, or forſake the field. Nor have they been hitherto able to addreſs any anſwer, but to their ſhame, to the Worthies of the Engliſh Church, whoſe labours have made the conqueſt in this quarrel eaſie to any of their ſucceſſors, that will adventure to follow their ſteps. Nothing remains but what beſt becomes the exerciſe of young wits; to exceed the ſophiſtical diſputes of Jeſuites againſt the truth, in copiouſnes of irrefragable demonſtrations, That the allegeance they ſeek to eſtabliſh unto the Romiſh Church is ſolemn Apoſtaſie from Chriſt; that the belief of it, is the very Abſtract of Sorcery, the utmoſt degree of Antichriſtianiſm that can be expected. Theſe and like points, being fortified by ſtrength of argument in the time of your Regency or farewel to the ſtudy of Arts, might be poliſhed at your better leiſure, afterwards to be reviſed and publiſhed at the appointment of authority. Or if the zeal of Gods glory thus mightily eelipſed by this foul idol of the Romiſh Church do not as yet ſo fully move you; yet that indignation which firſt wrought a deſire in me of giving this onſet, ſhould work (me thinks) in every heart, that bears any ſparkle of love unto his native countrey. For what indignity is it to think, that whileſt our gracious Soveraign is a moſt zealous Profeſſor and Defendor of the truth we teach, ſo many of his natural ſubjects our countrimen & brethren, ſhould be won unto the Romiſh faction, eſpecially by importunate inculcating two Hereſies, of all maintaind by that Church, in themſelves moſt ſottiſhly improbable; and yet apparently moſt damnably idolatrous in their conſequences, if erroneous: I mean This concerning their Churches abſolute priviledge from all error, and That other of Chriſts real preſence in the Sacrament, by Tranſubſtantiation. It cannot again but add much to our grief and indignation, if we call to mind, how, when the chief Governor and publick authority of this land were for them, ſubſcription was not urged upon ſuch violent and bloudy terms unto any articles of their Religion, as unto that of Real preſence. The myſtery of which iniquity cannot better be reſolved then into the powerful and deceitful working of Satan, thus delighting to deſpight our Lord and Saviour by ſeducing his profeſſed ſubjects unto the higheſt, and moſt deſperate kind of rebellion he could imagine, upon the leaſt occaſions and ſhalloweſt reaſons. For ſuch is their madneſs in that other point, as hath been ſhewed in this: Not one inconvenience they can object to our opinion, but may be demonſtrated againſt theirs; not any fruits of Godlineſs they can pretend, but our doctrine more directly brings forth then theirs could, though we did admit it for true. For to what other purpoſe ſuch a Preſence as they imagin ſhould ſerve them, ſave only to countenance thoſe deſperate idolatrous practices and Litourgies of Satan touched by the way in ſome parts of theſe diſcourſes, is inexplicable; as ſhall be ſhewed more at large (without depriving that heavenly myſtery of any ſolemnity or devotion due unto it) in the unfolding of that controverſie.

Yours in Chriſt Jeſus, THOMAS JACKSON.

A Table of the Several Sections and Chapters in the Book following. SECTION. I. CAP. I. Containing the Aſſertions of the Romiſh Church, whence her three-fold Blaſpemie ſprings. Page 309 SECT. II. The firſt branch of Romiſh Blaſphemie, in preferring Human authority before Divine. 315 2. Bellarmines replie to the main Objection, joyntly urged by all Reformed Churches againſt the Romiſh: the Equivocation which he ſought in the Objection apparently found in his Replie. 316 3. Inferring, the general concluſion propoſed in the Title of this Section, from Bellarmins reſolution of faith. 319 4 Containing a further reſolution of the Romiſh faith, neceſſarily inferring the authority of the Roman Church, to be of greater authority then Gods word abſolutely, not only in reſpect of us. 324 5 That in obeying the Romiſh Churches Decrees, we do not obey Gods word as well as them, but them alone in contempt of Gods principal Lawes. 327 6 Propounding what poſsibly can be ſaid on our adverſaries behalf for avoiding the force of the former Arguments: ſhewing withall the ſpecial points that lie upon them to prove, as principally, whether their Belief of the Churches authority can be reſolved into any Divine teſtimony. 339 7 That neither our Saviours Prayers, for the not failing of Peters faith, Luke 22. 32. nor his commending his ſheep unto his feeding, Joh. 21. 15. prove any Supremacy in Peter over the Church, from which the authority of the Pope can, with probability, be derived. 31 8 That Chriſt, not S. Peter, is the Rock, ſpoken of Matth. 16. 18. That the Jeſuites expoſition of that place, demonſtrateth the Pope to be The great Antichriſt. 347 9 That the Romaniſts Belief of the Churches infallible authority, cannot be reſolved into any Teſtimony better then Human, whence the main Concluſion immediately follows. [That the Romaniſt in obeying the Church-decrees without examination of them by Gods word, prefers mans Lawes before Gods.] 365 10 In what ſence the Jeſuites may truly denie, They Believe the words of man better then the words of God: In what ſence again our Writers truly charge them with this Blaſphemie. 373 SECT. III. 11 What reſtraint, precepts for obedience unto the Prieſts of the Law, though ſeeming moſt univerſal for their form, did neceſſarily admit: How univerſal Propoſitions of Scriptures are to be limited. 376 12 The authority of the Sanhedrim not ſo univerſal or abſolute amongst the Jewes as the Papiſts make it, but was to be limited by the former Rules. 385 13 That our Saviours injunction of obedience to the Scribes and Phariſees, though moſt univerſal for the form, is to be limited by the former Rules, that without open blaſphemie it cannot be extended to countenance the Romiſh cauſe: that by it we may limit other places brought by them for the Popes tranſcendent univerſal authority. 391 14 What it would diſadvantage the Romiſh Church to denie the infallibility of the Synagogue. 398 15 That juſtly it may be preſumed the Iewiſh Church, never had any abſolute infallibility in propoſing or determining Articles of Faith, becauſe in our Saviours time it did ſo grievouſly erre in the Fundamental point of ſalvation. 400 16 That Moſes had no ſuch abſolute authority, as is now aſcribed unto the Pope: that the manner of his attaining to ſuch as he had, excludes all beſides our Saviour from juſt challenge of the like. 405 CAP. 17. That the Churches authority was no part of the rule of Faith unto the people after Moſes death▪ That by Experiments anſwerable unto the precepts and predictions the faithful without relying upon the Prieſts infallible propoſals, were as certain, both of the divine truth, and true meaning of the law, as their forefathers had been that lived with Moſes and ſaw his miracles. Page 411 18 That the societie or viſible company of Prophets had no ſuch abſolute authority as the Romiſh Church uſurps. 417 19 That the Church repreſentative amongst the Jews was for the moſt part, the moſt corrupt judge of matters belonging to God: and the reaſon why it was ſo. 422 20 That the Soveraignty given by Jeſuites to the Pope is greater then our Saviours was. 427 21 Confirming the truth delivered in the former Chapter, from the very Law given by Moſes for diſcerning the great Prophet; further exemplifying the uſe and force of miracles for begetting faith: The manner of trying propheſies: Of the ſimilitude betwixt Chriſt and Moſes. 434 22 That the method uſed by the great Prophet himſelf after his reſurrection for planting faith, was ſuch as we teach: The exceſſe of Antichriſts exaltation above Chriſt: The Diametral oppoſition betwixt the Spirit of God, and the ſpirit of the Papacie. 449 23 That the authority attributed to the preſent Pope, and the Romiſh rule of faith, were altogether unknown unto S. Peter: the oppoſition betwixt S. Peters and his pretended ſucceſſors doctrine. 452 24 That S. Paul ſubmitted his doctrine to examination by the Word before written. That his doctrine, diſſpoſition and practiſe, were quite contrary to the Romaniſts in this argument. 456 25 A brief taſt of our Adverſaries blaſphemous and Atheiſtical aſſertions in this argument from ſome inſtances of two of their greateſt Doctors, Bellarmin and Valentian: That if faith cannot be perfect without the ſolemn teſtification of that Church, the raritie of ſuch teſtifications will cauſe infidelitie. 460 SECT. IIII. Containing the third branch of Romiſh Blaſphemie or the laſt degree of great Antichriſts exaltation, utterly overthrowing the whole foundation of Chriſtian Religion, prepoſterouſly inverting both Law and Goſpel to Gods diſhonour, and advancement of Sathans Kingdom. 464 26 The • eſuits unwillingneſſe to acknowledge the Churches propoſal for the True Cauſe of his faith: Of differences and agreements about the final Reſolution of faith, either amongst the adverſaries themſelves, or betwixt us and them. 464 27 That the Churches propoſal is the true, immediate, and prime cauſe of all abſolute Belief my Romaniſt can have, concerning any determinate divine revelation. 468 28 Diſcovering either the groſſe ignorance, or notorious craft of the Ieſuite in denying his faith, is finally reſolved into the Churches veracitie or infallibility: that poſſibly it cannot be reſolved into any branch of the Firſt Truth. 471 29 What manner of cauſal dependance Romiſh belief hath on the Church, that the Romaniſt truely and properly believes the Church onely, not God or his Word. 478 30 Declaring how the firſt main ground of Romiſh faith leads directly unto Atheiſ • : the ſecond unto prepoſterous Heatheniſm or Idolatry. 484 31 Proving the laſt aſſertion, or generally the imputations laid upon the Papacie, by that authority the • eſuites expreſlie give unto the Pope in matters of particular Fact, as in the Canonizing of Saints. 495 32 What danger by this blaſphemous doctrine may accrew to Chriſtian States; that of all hereſies blaſphemies, or idolatries which have been ſince the world began, or can be imagined 〈◊〉 Chriſt come to judgement: this Apoſtaſie of the Ieſuites, is the moſt abominable and con •… ous againſt the bleſſed Trinity. 499

BLASPHEMOUS POSITIONS OF JESUITES And other Later ROMANISTS, Concerning the Authority of their CHURCH. The Third Book of Comments upon the CREED.

SECT. I.

Containing the Aſſertions of the Romiſh Church, whence her threefold Blaſphemy ſprings.

HAving, in the former diſpute clearly acquitted, as well Gods Word for breeding, as our Church from nurſing Contentions, Schiſms, and Hereſies, we may in this, by courſe of common equity, more freely accuſe their injurious calumniators. And becauſe our purpoſe is not, to charge them with forgery of any particular, though groſſeſt Hereſies, or Blaſphemies, though moſt hideous, but for erecting an Intire Frame, capacious of all Villanies imaginable, far ſurpaſſing the Hugeſt Mathematical Form, human fancy could have conceived of ſuch matters, but only from inſpection of this real and material patern, which by degrees inſenſible hath grown up with the Myſterie of Iniquity, as the Bark doth with the Tree. Such inconſiderate paſſionate ſpeeches, as heat of contention in perſonal quarrels hath extracted from ſome one, or few of their private Writers, ſhall not be produced to give evidence againſt the Church their Mother, whoſe trial ſhall be (as far as may be) by her Peers; either by her own publick determinations, in this controverſie, or joynt conſent of her authorized beſt approved Advocates, in opening the Title, or unfolding the contents of that Prerogative, which they challenge for her.

2 Our accuſations are grounded upon their Poſitions, before ſet down when we explicated the differences betwixt us. The Poſition in brief, is This; That Lib. 2. c. 3. the infallible authority of the preſent Church, is the moſt ſure, moſt ſafe, undoubted rule in all doubts, or controverſies of faith, or in all points concerning the Oracles of God: by which we may certainly know, both; without which we cannot poſſibly know, either, which are the Oracles of God, which not, or what is the true ſenſe and meaning of ſuch as are received for his Oracles, whether written or unwritten.

3 The extent of divine Oracles, or number of Canonical books hath They acknowledg S. 〈◊〉 as the Oracle of •… & •… contradict him in •… con 〈◊〉 the number of Ca 〈◊〉 books. been (as our Adverſaries pretend) very queſtionable amongſt the Ancient: though ſuch of the Fathers, as, for their ſkil in antiquity, were in all unpartial judgments moſt competent Judges in this cauſe, were altogether for us againſt the Romaniſts, and ſuch as were for their opinion, were but for it upon an errour, as thinking the Jews had acknowledged all thoſe books of the old Teſtament for Canonical Scripture, which the Churches wherein they lived, received for ſuch, or that the Chriſtian Church did acknowledg all for Canonical, which they allowed to be publickly read. Safe it was (our adverſaries cannot deny) for the Ancient, to diſſent one from another, in this queſtion, or to ſuſpend their aſſent, till new probabilities might ſway them one way or other. No reaſons have been produced ſince, ſufficient to move any ingenious mind unto more peremptory reſolutions, yet doth the Councel of Trent bind all to an abſolute acknowledgement of thoſe Books for Canonical, which, by their own confeſſion were rejected by S. Hierom, and other Fathers. Si quis autē libr •• ip • os integ •• s cum omnibus ſuis 〈◊〉 (pro • t in Eccleſia Catholica legi con • ueverunt, & in veteri vulgata Latina Editione habentur) pro ſacris, & Canonicis non ſuſceperit; & traditiones praedictas, ſciens & prudens contemp • e • it, Anathema ſit. Conc. Trid. Seſs. 4. decret. de Canonicis Scripturis. If any ſhall not receive the whole Books with all their parts (uſually read in the Church, and as they are extant in the old vulgar) for ſacred and Canonical; Let him be accurſed. So are all, by the ſame decree, that wil not acknowledg ſuch unwritten traditions, as the Romiſh Church pretends to have come from Chriſt and his Apoſtles for divine, and of authority equal with the written word.

4 So generally is this opinion received, ſo fully believed, in that Church; That many of her Sons, even whileſt they write againſt us, forgetting with whom they have to deal, take it as granted: That the Scriptures cannot be known to be Gods word, but by the Infallible authority of the preſent Church. And from this ſuppoſition, as from a truth ſufficiently known, (though never proved) they labour, in the next place, to infer: That, without ſubmiſſion of our faith to the Churches publick ſpirit, we cannot infallibly diſtinguiſh the orthodoxal, or divine ſenſe of Gods Oracles, (whether written or unwritten) from heretical or human.

5 Should we admit written Traditions, and the Church withal as abſolute Judge to determin which are Apoſtolical, which not: little would it boot us to queſtion with them about their meaning. For when the point ſhould come to trial, we might be ſure to have the very words framed to whatſoever ſenſe ſhould be moſt favourable for juſtifying Romiſh practiſes And even of Gods written Oracles, whoſe words or characters (as he in his wiſdom hath provided) cannot now be altered by an Index Expurgatorius, at their pleaſure: That ſuch a ſenſe as ſhall be moſt ſerviceable for their Turn, may (as time ſhall miniſter occaſion) be more commodiouſly gathered; the Trent Fathers, immediately after the former decree for eſtabliſhing unwritten Traditions, and amplifying the extent of divine written Oracles, The decree of the Trent Councel authorizing the Latin vulgar Edition. have in great wiſdom authorized Inſuper eadem Sacroſancta Synodus conſiderans non parum utilitatis accedere poſſe Eccleſiae Dei, ſi ex omnibus Latinis Editionibus, quae circumferuntur, ſacrorum librorum, quaenam pro Authentica habenda fit, innoteſcar: Statuit, & declarar, ut haec ipſa Vetus & vulgata Editi • , quae longo tot ſaeculorum uſu in ipſa Eccleſia probata eſt, in publicis lectionibus, diſputationibus, praedicationibus, & expoſitionibus, pro Authentica habeatur, & ut nemo illam rejicere quovis praetextu audeat, vel praeſumat. Conc. Trident. Seſs. 4. Decret. De editione & uſu ſacrorum librorum. the old and vulgar tranſlation of the whole Canon. Which, though it were not purpoſely framed to maintain Popery (as ſome of our writers, ſay they, have as frivolouſly as maliciouſly objected) yet certainly, as well the eſcapes and errors of thoſe unskilful, or ill-furniſhed interpreters, as the negligence of tranſcribers, or other defects, incident to that work, from the ſimplicitie of moſt ancient, the injuries or calamities of inſuing times, were, amongst others, as the firſt heads or petty ſprings of that raging ſloud of impiety, which had well nigh drowned the whole Chriſtian world in perdition, by continually receiving into its chanel (once thus wrought) the dregs and filth of every other error under heaven, with the corrupt remainder of former hereſies, for theſe thouſand years and more. And unto many groſſe errours in Romiſh religion (which this imperfect tranſlation did not firſt occaſion) It yet affords that countenance, which the pure Fountains of the Greek and Hebrew do not; but rather would ſcour and wipe away, were they current in that Church. Finally, though it yield not nutriment to enlarge or feed, yet it ſerves as a cloak to hide or cover, moſt parts of the great myſterie of iniquity.

6 Yet, beſides the favourable conſtruction, that may be made for that religion, out of the plain and literal ſenſe of this erroneous tranſlation: the Church wil be abſolute Judge of all controverſies concerning the right interpretation thereof. So as not what our conſciences, upon diligent ſearch and juſt examination, ſhall witneſſe to us, but what the Church ſhall declare to them, muſt be abſolutely acknowledged for the true intent and meaning of Gods word, as it is rendred by the vulgar interpreter: To this purpoſe is the very next decree.

7 Praeter • a, ad coercenda petulantia ingenia, decernit, ut nemo, ſuae prudentiae ionixus, in rebus fidei, & morum, ad edificationem Doctrinae Chriſtianae pertinentium, 〈◊〉 Scripturam ad ſuos ſenſus contorquens, contra eum ſenſum quem tenuit, & tenet ſancta Mater Eccleſia, cuius eſt 〈◊〉 care de vero ſenſu, & interpretatione Scripturarum ſanctarum, aut etiam contra unanimem conſenſum Patrum, ipſam Scripturam ſacram interpretari audeat, etiamſi hujuſmodi interpretationes nullo unquam tempore in lucem 〈◊〉 forent. Qui contravenerint, per ordinarios declarentur, & poenis à jure ſtatutis puniantur. Concil. Triden • ▪ • idem. Moreover, for brideling petulant diſpoſitions, it is decreed; That no man in confidence of his own wiſdom or skill, in matters of faith, and manners, The Trent Councels decree for interpretation of Scriptures. making for the edification of Chriſtian doctrine, ſhall dare to interpret Scriptures, wreſting them to his own conceipt or ſenſe, againſt that ſenſe or meaning, which the holy Church our mother, to whom it belongs to judge of the true ſenſe and interpretation of ſacred writ, heretofore hath held, or now doth hold, albeit he never purpoſe to publiſh ſuch interpretations.

8 It is further added in the ſame place, (becauſe I take it had been ſpecified in a Synod before) that no man ſhall dare to interpret Scriptures againſt the unanimous conſent of Fathers. Which I think were impoſſible for any man to do; though were it poſſible, few or none would attempt, beſides the Papiſts. For, neither can it be known what all of them hold in moſt places, whereupon are grounded controverſies of greateſt moment; and in ſuch as we have beſt plenty of their interpretations, albeit they do not contentiouſly diſſent, yet abſolutely agree each with other they do not. Even one and the ſame Father oft-times thinks, of many interpretations, ſundry alike probable: moſt of them unwilling, by their peremptory determinations, one way or other, to prejudice the induſtrious ſearch of others (though their far inferiours) for finding out ſome more commodious, then any they bring; oftentimes intimating their doubts or imperfect conjectures in ſuch manner; as if they would purpoſely incourage their ſucceſſours to ſeek out ſome better reſolution then they could find. Whence it is evident, That we ſhould not alwayes interpret Scriptures againſt the joynt conſent of Fathers, albeit we went againſt all the particular interpretations which they have brought; becauſe they were more deſirous to have the truth fully ſifted, then their conjectural probabilities infallibly believed: Nor were it poſſible more to contradict moſt of them, then by following their interpretations, upon ſuch ſtrict terms, as the Romaniſts would bind all men to do, when they ſeem to make for their advantage. Not the leaſt ſurmiſe or conjecture of any one Father, but, if it pleaſe them, muſt ſuffice againſt the joynt authority of all the reſt. For, in all the three points above mentioned, they admit the Church (as may appear from the decrees cited) for a Judge, ſo abſolute, That, no man may imbrace any opinion, upon what grounds or probabilities ſoever, but with humble ſubmiſſion to her cenſure: Whatſoever ſhe ſhall injoyn, in all, or any of theſe points, (albeit we have reaſons, many and ſtrong, not to hold it, to hold, not one beſides her bare authority;) yet muſt all believe it alone as abſolutely, as if we had the apparent unanimous conſent of Fathers; yea of Prophets, Apoſtles, or Evangeliſts, and all good writers in every age.

9 Hence Bellarmins aſſertion concerning the Churches authority grounded upon the former decree. Bellarmin rejects as diſſonant to the former decree) this reſolution of In articulis 115 exillis 500 quos 〈◊〉 collegit ex libris Lutheri, ſic ait: Capite hoc Evangelium, quia neque Papae, neque conciliis, neque ulli hominum 〈◊〉 , 〈◊〉 conſtituat, & concludat, quid ſit fides. Ideo del 〈◊〉 : Papa, tu concluſiſti cum conciliis, nunc habeo 〈◊〉 judicium, an acceptare queam • e • ne. Quare? quia non 〈◊〉 is 〈◊〉 , & reſpondebis pro me, quando debeo mori. Et falſam dectrinam nemo judicare poteſt, niſi ſpiritualis homo. 〈◊〉〈◊〉 , quod Concilia concludere & ſtatuere volunt, quid credendum ſit: cum ſaepe nullus vir ſit ibi, qui divinum ſpiritum vel m • dicum olf • cerit. Idem confirmat in aſſertionibus articul. 27, 28, & 29. Bellarm. de verb. Lei Dib. 3 Cap. 3. Luther, That albeit the Pope and Councel conclude points of Faith; yet have private men a free arbitrement (ſo far as it concerns themſelves) whether they may ſafely believe their concluſions, or no. Luther gives two reaſons for his aſſertion, both moſt forcible. The one, becauſe the Pope ſhall not anſwer for private men, at the hour of their death: The other, becauſe none are competent Judges of falſe Doctrines, but men ſpiritually minded; when as it often fals out, that, in their Councels, there cannot the found one man, (much leſſe a major part of men, without which how many ſoever there were, all were as none) that hath any the leaſt reliſh of the Divine Spirit. The like aſſertion doth the Jeſuit condemn in Brentius.

10 It is not lawful (ſaith Similiter Brentius docet in Confeſſione Wi • tem • ergica, cap. de ſacra ſcriptura: • copi •• in Prolegem • nis contra Petrii à Soto, ubi duo dicit. 〈◊〉〈◊〉 , inquit, in cauſa aeternae ſalutis alienae ſententiae ita inhaerere, ut eam ſine noſtro ipſorum judicio ample 〈◊〉〈◊〉 addit, Ad 〈◊〉 ; hominem privatum pertinet, de doctrina religionis judicare, & verum à falſa •… intereſt inter privatum & principem, quòd ut privatus privatam, ita princeps publicam 〈◊〉〈◊〉〈◊〉 his poteſtatem judicand • & decidendi, &c. Nec illud advertit, ſi haec ſententia vera ſi • , •… 〈◊〉 & 〈◊〉 Catholicos Germania principes, ſi etiam mortis ſupplicio cogunt omnes Lutheranos ad tiden. Catholicam. 〈◊〉〈◊〉 verb. De • lib. 3. cap. 3. Brentius) for any man, in a point of ſalvation, ſo to rely upon anothers ſentence as to imbrace it without interpoſition of his own judgement. The reaſon is there intimated; becauſe, every man is to be immediately judged by his own conſcience; and may for avoiding the juſt cenſure of condemnation by it, ſafely diſclaim their opinions, the execution of whoſe ſentence or bodily puniſhment, he may not decline; ſeeing they are (as was obſerved before) publick and lawful, yet Fallible Judges of controverſies in Religion. And Bellarmin bewrayes, either groſſe ignorance, or great ſkil in wrangling, when he exclaims againſt this poſition of Brentius, as abſurd and repugnant to it ſelf. [That the Supream Magiſtrate, or publick Judge, may be bound to command, where the ſubject or inferiour is not bound to obey.] For, So Bellarmin grants, that S. Cyprian did not commit any mortal ſin, in contradicting Pope Stephens decree, whom out of ignorance he oppugned, his reaſon is good, becauſe this perſwaſion remaining in full ſtrength, he had ſinned againſt his conſcience in obeying the Pope. His words are theſe, Ex 〈◊〉 parte non videtur mortaliter peccaſſe, quia non peccavit niſi ex ignorantia; putavit enim Pontificem pernicioſè errare; & ſtante illa opinione, tenebatur ei non obedire, quia non debebat contra conſcientiam agere. Ignorantia autem Cypriani non videtur ſuiſſe craſſa, ne que affectata, ſed probabilis, & proinde excuſans à mortali peccato Bellar. Lib. 4. de Roman. Pontif. Cap. 7. as well the Prince in commanding, as the people in obeying, muſt follow whither their conſciences lead them. Both may, and in caſe they diſagree, the one, or other, cannot but erre in the precedent information of their conſciences; and Vide Lib. 2. Cap 6. Paragr. 11 & Cap. 32. Paragr. 2, 3. herein properly doth their ſin conſiſt, not in doing what erroneous conſcience, upon ſo ſtrict terms as penalty of eternal death, doth unneceſſarily urge them to.

11 The people, ſaith Canus Aſſertion concerning the Churches Authority. Nih • l igitur afferuot (forte aſſerunt) qui Eccleſiae authoritatem non abſolutè ſed ex conditione ponunt. Si namque ad eum modum res habet, & mihi quco •• fides habenda eſt, quando pronunciavero ſecundum ſcriptu •… rectè intellectas. Id enim eſt non mihi ſed ſcripturae credere. At, abſolutè, non ex conditione populus Domino credidit, 〈◊〉 Moiſi ſervo ejus. Abſolutè etiam Prophetis & Apoſtolis populi crediderunt. Quale vero eſſet Prophetis Apoſto liſque • oquentibus, fidem, ea acceptione, detrahere, quod perperam Dei verba intellexiſſent? Canus de Eccleſ. Cathol. Lib. 4. Cap. 4. Canus, did abſolutely (not upon condition) believe God and his ſervant Moſes: and unleſſe men So believe the Church, they make it of no authority. Nor is it enough to believe it to be Infallible in points of Moment, or ſuch as might overthrow Faith; unleſſe it be acknowledged ſo abſolutely inerrable in all, as it cannot either believe or teach amiſſe, in any queſtion of Faith; for, if in any (ſeeing there is one and the ſame reaſon of all) it might as wel fail in receiving ſome books (indeed not ſuch) for Canonical and Divine. In ſumma ſi Eccleſia poſſet in fidei quaeſtione ſalli, li •• rum quoque ut divinum recipere poſſet, qui tamen à Deo non fuiſſet. Cum ſit eadem ratio de uno libro, ac de unoquolibet dogu a • e. Quare non valeret argumentum, Eccleſia habet Evangelium Matthaei pro canonico, ergo canonicum eſt. Quod quoniam impiiſſimè & abſurdiſſimè diceretur; illud nos dicamus potius, recte fideles Eccleſiam Catholicam credere, non ſolum in co ſenſu, ut Eccleſiae Catholicae fides deficiat nunquam: ſed in • o etiam, ut nihil ipſa credere aut docere poſſit, quod ſit verae ſi • ei contrarium. Canus Ibid. paulo ante. The authority aſcribed to the Pope in his Bull of Confirmation. Whereupon, it would follow, that this argument would not follow, The Church acknowledgeth Saint Matthews Goſpel for Canonical, therefore it is Canonical. The denial of which conſequence is moſt impious and abſurd, in this mans cenſure, fully conſonant to Valentian before cited, That Scripture which is commended unto us and expounded by the Authority of the Church, is now even in this reſpect (becauſe the Church commends it) moſt authentick.

12 Unto theſe, and far more groſſe concluſions all their modern Writers, for ought I can find, think themſelves bound by the former decrees of the Trent Councel. But what if any ſhould diſſent from theſe great Champions in the interpretation of it? Who ſhould judge betwixt them, or whither were they to repair for reſolution? To the place which God hath choſen, to wit to the Sea Apoſtolical, or, in other terms, to Rome. So ſaith the Si cui in cis aliquid o •… dictum, & ſtatutum •… ſe, 〈◊〉 ; ob canſam interpretatione aut deciſione aliqua egere viſum ſuerit; aſcendat ad locum, quem Dominus elegit, ad Sedem videlicet Apofolicam, omnium fidelium magi •• rum, cu • us authoritatem etiam ipſa Sancta Synodus tam reverenter agnovit. 〈◊〉 d •… cultates & controver • as, ſi quae ex eis decretis ortae ſuerint, nobis declarandas & decidendas, quen a • modum ipſa 〈◊〉 que ſa • cta Synodus decrevit, reſervan • us, paraci, ſicut ea nobis meritò confiſa eſt, omnium Provinciarum neceſſitatibus • a ratione quae commodior nobis viſa ſuer it providere. Bull. Pii. 4. Sup. Confirm. Concil. Trid. Pope that confirmed this Councel. As if there were only a tranſlation of the Sea, none of the Prieſthood, ſometimes eſtabliſhed in Jeruſalem; where all were to worſhip. And if Rome have that place in Chriſtendom, which Jeruſalem had in Jewrie: the Pope muſt be ſuch a Lord to all Chriſtians, as he that dwelt betwixt the Cherubims was to the Iſraelites; both their Anſwers of like Authoritie.

13 But when we repair to Rome, who ſhall there determin what the Councel meant? the Pope alone, or with his Cardinals? with his Cardinals, if he pleaſe; himſelf alone, without them, or any other, if he liſt; all after, as he ſhall find himſelf diſpoſed to uſe his ordinary or Plenitudinem, qu • fult Beato Petro communicata, dicunt Doctores ad Papam •… quod omnibus & ſingulis Praelatis in Eccleſia Dei 〈…〉 id ſolus Papa poteſt, ſed etiam quia amplius quam illi omnes, & ſinguli poſſunt • pſe unus poteſt; co exemplomentes, quòd quemadmodū Deus potuerit ſtatuete leges naturalibus • ebus, ut iuxta eas opera •… n: poteſt 〈◊〉 idem Deus pra ter leges natu •• ex proptia virtute ſua agere, quod •• it aculum vocari ſolet: ſic in Eccleſia, ſpectar, ad ſummum Pontificem condere leges morales, & preſcribere jus omnibus perſonis Eccleſiaſticis, & toti Eccleſiae, idem tamen non ſemper tenetur ſervare hujuſmodi leges, ſed poteſt agere praeter illas. Quando igitur Papa • a vul • 〈◊〉 , quae ſuis legibus continentur, tunc dicitur uti poteſtate ordinaria. Quando vero, aliquid vult exequi ſupra id, quod legibus conſtitutum eſt, tunc dicitur plenitudinem poteſtatis exercere. Paleot. de ſacr. Conſiſt. Conſult. part. 1. quaſt. 3. art. 1. plenarie power: by the former of which (anſwerable to Gods working with naturall agents) he determines of matters by the uſuall courſe of Lawes provided for that purpoſe, uſing the adviſe or counſel of his Aſſiſtants; by the other (correſpondent to Gods working in miracles effected by his own immediate peculiar power,) without the coagencie of any inferiour or created cauſe he may reſolve of himſelf alone, not conſulting his Cardinals, Biſhops, or others. The Authority given to the Pope by the Trent Councel. Supereſt nunc, ut principes onmes, quod ſacit, in Domino moneat, ad operam ſuam ita praeſtandam, ut, quae ab ea decreta ſunt, ab Haereticis depravari aut violari non permittant; ſed ab his & omnibus devotè recipiantur & fideliter obſerventur. Quod ſi in his recipiendis aliqua difficultas ona ••• ; aut aliqua inciderint quae declarationem, (quod non credit) aut definitionem poſtulant, praeter alia remedia, in hoc Concilio inſtituta, confidit Sancta Synodus Beatiſsimum Romanum Pontificem curaturum, ut, vel evocatis ex illis praeſertim Provincijs, unde difficultas orta fuerit, ijs, quos eidem negotio tractando viderit expedire, vel etiam Concilij generalis celebratione, ſi neceſſarium judicaverit, vel commodiore quacunque ratione 〈◊〉 viſum fuerit, provinciarum neceſsitatibus pro Dei gloria, & Eccleſiae tranquillitate conſulatur. Concil. Trid. Seſſion. 25. De recipiendis & obſervandis decretis Concilij. This power and libertie, the Trent Councel it ſelf ſeems to give unto the Pope, as it were for an up-ſhot to all the fools thunder-bolts they had let flee before. And leſt any man ſhould think this abſolute acknowledgement of the Popes plenarie power, to be a Counſel, rather then a neceſſary Precept; The The 〈◊〉 given to the Pope by the Roman Catechiſme. Eccleſia vocatur una, tanta hominum multitudo, quae tam longè 〈◊〉 que 〈◊〉 eſt, ob eas cauſas, quae ab Apoſtolo ad Epheſios ſcriptae ſunt. Unum enim Dominum, unam fidem, unum 〈◊〉 tantum eſle praedicat. Unus eſt etiam ejus rector & gubernator, inviſibilis, quidem Chriſtus, quem aeternus Pater dedit caput ſuper omnem Eccleſiam, quae eſt corpus ejus: viſibilis autem is, qui Romanam Cathedram Petri Apoſtolorum pricipis 〈◊〉 us ſucceſſor tenet. And immediately after propoſing this queſtion, Quid de Romano Pontifice, viſibili Eccle •… Chriſti capite, ſentiendum eſt? Confirms the former blaſphemous Doctrine with this ſhameleſſe lie; De eo ſuit illa om 〈◊〉 patrum ratio & ſententia conſentiens, hoc viſibile caput ad unitatem Eccleſiae conſtituendam & conſervandam neceſ 〈◊〉 •… Cateth Roman. part. 1. cap. 10. de nono art. de Eccleſ. Cathol. quaeſt. 10. & 11. Catechiſme publiſhed by the Trent Councels Authoritie, hath inſerted amongſt the Articles of faith, That the preſent Pope, is the ſile viſible head of the whole Chriſtian Church, though Chriſt the inviſible. The meaning of which (if I miſtake not) is this, That the Pope The inſtitution of Sacraments •… E •… llencies as they call them, are by their coufeſſion peculiar unto Chriſt, not communicable unto his 〈◊〉 generall. concerning the points above mentioned hath as abſolute power, in Chriſts abſence, as Chriſt himſelf ſhould have, were he preſent, or hall have in that day of final judgement; wherein if theſe mens Poſitions be true, he ſhall have nothing to do in matters of Faith, but onely to ratifie what the Pope hath defined, who muſt not be called to any account of his Spiritual, as Kings and Monarchs muſt be for their Temporal Stewardſhips. Nor ſhall it be ſaid to him, as it muſt be to ſome of them, Well done thou good and faithfull Servant: For ſuch men onely (by our Adverſaries Doctrine) do well, as might have done ill; but the Pope (live as he liſt) cannot poſſibly do amiſſe, in determining matters of Faith, which are, of all that are, of greateſt difficulty and conſequence.

14 When firſt I read Joſephus Acoſta, I much wondred, to ſee a man, otherwiſe of an ingenuous ſpirit, and of parts ſo excellent, ſo zealous withall, for the Popes Supremacie: But now, I perceive, the reaſon was; all private Catechiſmes were to be conformed unto that publick one, authorized by the Councel and Pope. Amongſt other Contents of that Article of the Catholick Church (almoſt quite omitted in the former Indian Catechiſmes) Doceantur ergo Indi de Eccleſia, tria praecipuè. Primum, quid illa ſir, congregatio certè hominum Chriſtum, doctrinamque Chriſti profitentium; non Hiſpanorum aut •• r barorū, aut nationis & gentis cujuſdam numero & ſorte definita, omnia terrarum ſpatia, omnes temporum ſucceſsiones complectens.—Hujus vero caput eſſe Romanae urbis Po •• i • cem, Petri ſucceſſorem, Chriſti Vicarium, pleniſsima ipſius in terris authoritate pollentem, cui c •… o •• s Chriſtiani, etiam Reges & Principes pareant. Hoc eſt, Eccleſiam Catholicam credere, & univerſalem. Joſ 〈◊〉 lib. 5. cap. 7. de procuranda Indorum ſalute. Ac • ſta's adviſe is, to have this inſerted, as an eſſential part, That the Pope is Head of the Catholick Church; Chriſts Vicar on earth, indued with his plenary power; to whom all other Chriſtians (Kings and Princes not excepted) ow obedience.

Theſe allegations may teſtifie our ſincerity in propoſing the ſtate of the queſtion▪ and points of difference betwixt us, gathered not out of one or two, but the general agreemeent of beſt Romiſh W • iters: and whereunto Valentia • , were he alive, would willingly ſubſcribe. For he, as ſince I have obſerved, An ut fidei object • m per Chriſtianam Fidem infallibiliter credatur, 〈◊〉 ſit, illud eſſe revelatum divinit • s, & explicatum à quovis legitimo verbi Dei miniſtro: An verò praeterea neceſſe ſit, ill • d ta • q •• m à Deo revelatum, & ideo credendum proponi & oſtendi fidelibus per infallibilem aliquam & praeeminentem •• thoritatem, ad quam proinde ſpectat editio Symboli, ſe • articulorum fidei, & Judicium atque definitio omnium fidei contro •• ſurum, quae unquam oriri poſſunt. Valent. T • m. 3. in Aquin. Diſp. 1. Quaeſt. 1. Punct. 7. in Tit. Puncti. propoſeth the title of his main Controverſie concerning the Churches Authoritie, in termes aequivalent to thoſe I uſed, Lib. 2. Sect. 1. Cap. 3. and Lib. 1. Paragr. u • t.

SECT. II.

The firſt branch of Romiſh Blaſphemie, in preferring humane Authoritie before Divine.

AGainſt theſe late recited, and infinite other aequivalent Aſſertions frequent in their Publick determinations, and beſt The general Objection of Reformed Churches againſt the former Aſſertions private Writers; our Writers uſually object, If the Church be Judge of Scriptures, her Authoritie muſt be above the Scriptures; • f the ſenſe of Scripture, without the Church or Popes aſſeveration or propoſal be not Authentick, nor apt to beget moſt firme Belief: then the Word of God muſt receive ſtrength and Authoritie from the word of man.

Some Romiſh Writers grant the Inference, with this reſtraint, [In reſpect of us] and yet wipe their mouthes with the whore in the Proverbs, as if they had neither committed Idolatrie, nor ſpoken Blaſphemie. But Bellar • in was too cunning a Baud, to expoſe his mothers foul face to publick view, without more artificial painting.

CAP. II.

Bellarmin's Replic to the main Objection, joyntly urged by all Reformed Churches againſt the Romiſh: the Equivocation, which he ſought in the Objection, apparently found in his Replie.

1 THe former Argument, howſoever much eſteemed by ſuch as bring it; •… , verè eſſet ſupra Scripturam, ſed hoc non dicimus, quamvis Haeretici calumnientur id nos dicere, qui •… 〈◊〉 nos ſubij •• ſe Scripturam pedibus Papae. At ſecundo modo judicare Eccleſiam, vel Pontificem de Scrip •… no • 〈◊〉 , no • eſt Eccleſiam eſſe ſupra Scripturam, ſed ſupra judicia privatorum hominum. Non enim ju •… de veritate Scripturae, ſed de intelligentia tua, & mea, & altorum. Neque hinc ſumit verbum Dei aliquod •… noſtra. Non enim Scriptura eſt verior aut certior, quia ſic ab Eccleſia exponitur, ſed mea ſenten •… , •… do ab Eccleſia confirmatur. Bellar. de verb. interpret. lib. 3. cap. 10. reſp. ad 14. Arg. yet in Bellarmmes judgement is very weak, and as he ſuſpects, ſick of his own deſeaſe. Totum in aequivocatione verſatur. The aequivocation he ſeeketh to unfold with this diſtinction; The former ſpeeches may admit a double ſence. Firſt, their meaning may be, That the Church doth judge, whether that, which the Scriptures teach, be true or falſe; Or, Secondly, [This ſure foundation of faith being firſt laid, The words of Scripture are moſt infallible and true] The Church doth Judge, which is the true Interpretation, or meaning of them. This diſtinction he applieth thus; The former Objections were pertinent, if we held the Pope or Councel to determine of Scriptures in the former ſence; but, ta •… our right meaning, they are meer calumnies. For we affirm the Church to judge Scriptures onelie in the later: and ſo to judge them, doth not ſet the Church or Pope above Scriptures, but above the judgement of private men. Nor doth the Church (by this Aſſertion) 〈◊〉 a Judge of Scriptures truth, but of private mens underſtanding. Neither will it hence follow, that the Word of God receiveth ſtrength from the word of man; but private mens knowledge, may and doth receive ſtrength and infallibilitie, from the Church. Finally, the Scripture or Word of God (as Bellarmine thinks) is neither more true or certain, becauſe it is expounded by the Church; but every mans opinion is more true and ſtable, when it is confirmed by the Churches expoſition or deciſion.

He hath ſaid as much as the whole Councel of Trent could have ſaid for themſelves. But let us ſee if this be enough.

2 A private mans opinion (ſaith Bellarmin) is truer, when it is confirmed by the Church. If we had onely an opinion of the truth or ſence of Scriptures; the conſent of others, eſpecially men ſkilful in ſuch matters, would indeed much confirm us; for all opinions, or uncertain perſwaſions, receive increaſe of ſtrength, from addition of probabilities. But his words are more general, and concern not onely uncertain, but all perſwaſions, that a faithfull man in this life, can have of Gods Word; at leaſt of thoſe Writings, which we and they acknowledge for ſuch: and the mark he aims at, is, That no perſwaſion, in Divine matters, can be certain, without the Churches confirmation; as he expreſſely addeth in his anſwer to the next Argument. 〈1 paragraph〉

3 If the Reader will be attentive he ſhall eaſily perceive, that, not our Writers Objections, but Bellarmias Anſwer, is tainted with a quivecation. For this ſpeech of his, The Church doth judge whether that which the Scriptures 〈◊〉 , be true or falſe, hath a double and doubtfull ſence.

It may be meant, either Of Scriptures taken indefinitely or indeterminately, for that which God hath ſpoken, whatſoever that be. Or, In what ſence (as impertinent as • ue) Gods Word by Romani •• s is acknowledged of greater authority then the Church. Of thoſe particular Scriptures, which we and they acknowledge, or any determinate (written or unwritten) precepts queſtionable, whether they were from God or no.

4 If we ſpeak of Scriptures in the former ſence, Bellarmins anſwer is true. For the Romiſh Church doth not take upon her to judge; whether that which is ſuppoſed, or acknowledged by all, for Gods Word, be moſt true in it proper and native, but indeterminate ſence, ſeeing this is a Maxim unqueſtionable (amongſt all ſuch as have any notion of a Dietie) Whatſoever God hath ſpoken is moſt true, in that ſenſe wherein he meant it. But, if we deſcend to any terminate ſpeeches; written or unwritten, either acknowledged or ſuppoſed for Gods Word, or ſuch as can but ground any poſſible queſtion, whether they are Gods Words or no; the preſent Romiſh Church doth take upon her, abſolutely to judge of all and every part of them. For this is the very Abſtract, or abridgement of that infinite Prerogative, which ſhe challengeth; All man muſt infalliblie believe, That to be Gods Word which ſhe commends; That not to be His Word which ſhe diſclaims for ſuch. So as onely, the former tranſcendent, and indeterminate truth [Whatſoever God ſaith is true] is exempt from the Popes unlimited, tranſcendent, royal ſentence; no other word, or ſyllable of truth, which we can imagine, God hath or might have ſpoken ſince the World began, either by his own or his Sons mouth, by the Miniſtery of his Angels, Prophets, Apoſtles or Evangeliſts; but is every way abſolutely ſubject to the Popes Monarchical cenſure.

5 And here, let not the Reader miſtake it, as any argument of our Adverſaries ingenuitie, that they will for their own advantage vouchſafe to grant (what no Heathen Idolater did ever deny) Whatſoever God ſaith is true. For, unleſſe this were granted by all, the Pope could have no poſſible grounds of pretence, or claim, to his abſolute Infallibilitie, or infinite ſupremacie over all. And that which his hirelings ſeek to build upon the former foundation, is, Whatſoever the Pope hath ſaid, or ſhall ſay, ex cathedra, is moſt true; becauſe, if we deſcend to any determinate truths, we muſt believe that God hath ſpoken all, and onely that, which the Pope hath already teſtified, or, (when any queſtion ariſeth) ſhall teſtifie he hath ſpoken. In fine, the preſent Pope (by their Poſitions) is Gods onely living Mouth, onely alſufficient to juſtifie, or authentically witneſſe all his words paſt: all which, without him, are unto us as Dead. Whence they muſt of neceſſity, admit the ſame proportion, betwixt the preſent Popes and Gods acknowledged written Word, or ſuppoſed unwritten veritie, which in civil matters we make betwixt a credible mans perſonal avouchment, or living teſtimony of what he hath ſeen; heard or known by undoubted experience, and another mans hereſay report, either of the matters he ſpake of, his ſpeeches themſelves, or their true ſence and meaning, after his death. For the Prophets, Apoſtles, and Evangeliſts (to uſe 〈◊〉 and Valenrian hath uſe the like ſpeeches. their words) are dead, and Chriſt is abſent; ſo as we can neither be certain, what they have ſpoken, or what they meant in their ſuppoſed ſpeeches but per vivam vocem Eccleſiae, by the living voice of the preſent viſible Church; whoſe words are altogether as unfallible, as Gods own words were. And for this reaſon, muſt be acknowledged a moſt abſolute Judge of Gods written and unwritten words, aſwell of their Spiritual Sence and meaning as of their outward frame or viſible Character. This is the height of their iniquitie, and will infer more then our purpoſed Concluſion in this Section, That even of ſuch places, as are acknowledged by them for Gods Word, we muſt not believe any determinate ſence or meaning, but what the Pope ſhall expreſſely give or may be preſumed to allow of.

6 This Doctrine, as I would requeſt the Reader to obſerve, brings the ſecond and third Perſon in Trinity on the one Partie, and the Pope on the other, to as plain and evident competition, for Rule or Soveraignty over profeſſed Chriſtians faith, as God and Baal were at in Elia's time. This their Doctrine, thus in ſhew grounded upon, in deed and iſſue moſt oppoſite to Scriptures) is the true Spiritual Inquiſition-houſe, whereof that material or bodily one, is but a Type: Theſe following, are the joynts or limmes, of that The Romiſh rack of conſcience. rack of Conſcience, whereunto, all ſuch as are, or would be true members of Chriſt, but willing withall to hold their Union with the Pope as Viſible Head of the Church, are daily and hourly ſubject.

7 Firſt, their ſouls are tied, by ſureſt bonds of faith and nature, unto this Principle [Whatſoever God hath ſaid, is moſt true:] the Jeſuites again, ſeek to faſten their faith and conſcience, as ſtrongly unto this; God ſpeaks whatſoever the Pope ſpeaks ex cathedra: This third likewiſe, muſt be believed as an Oracle of God, even by Papiſts (for the Pope hath ſpoken it ex cathedra) The Books of Moſes, the Prophets, the four Evangeliſts, are Gods Words. Whatſoever theſe have ſpoken, we contend, all ſhould believe, for Gods own Word, upon ſuch grounds as Saint Peter did from experience of their life-working ſence, communicate unto them by hearing, reading, meditating, or practiſe. But the Pope, upon ſome controverſies ariſing, propounds a ſence of theſe Writings, or of ſome part of them, quite contrary to that which brought the former comfort to our ſouls; a ſence to all unpartiall ſences, contradictory to the places joyntly acknowledged for Gods Word. A ſence, the more we think on in ſobriety, the more we diſlike; a ſence, the more earneſtly we pray to God for his Spirits aſſiſtance, and other good means for the right underſtanding of his Word, and encreaſe of faith, the more ſtill we diſtaſt and loath. Here, unleſſe we let go ſome one, or more of the mentioned holdfaſts of faith, either the firſt, [whatſoever God ſaith is true] or the ſecond [Whatſoever the Pope ſaith, God ſaith] or the third [The Moſ •• cal, Leſt they might in any doubt go againſt their conſcience, they are taught to Believe, That whatſoever the Pope ſhall command, is good, and cannot hurt the Conſcience. See the next Annotation out of Bella •… in. Evangelical, and Apoſtolical Writings, or thoſe particular places, about whoſe ſen • e the Controverſie is, were ſpoken by God] our ſouls are put to more violent torture, then Raviliacks bodie was. But the true Papiſts are wiſe enough to ſlip the third or laſt, ſo as it ſhall not pinch them; and have a trick withall to make the Firſt yeeld, what way they pleaſe; who are reſolved to follow what way ſoever, it ſhall pleaſe the Popes Authority (whereunto their ſouls indeed are onely tied) to lead them. But of ſuch as ever had, or hope to have, any taſt or reliſh of Gods Spirit, if any ſhould reſolve abſolutely to believe his interpretation of any place of Scripture, contrary to that life-working ſence, which muſt be in every heart endued with hope of ſeeing God: that mans diſloyalty towards God and his Holy Spirit, is as impudent, as if a poor ſubject ſhould replie unto his Prince, commanding him in expreſſe termes to do thus, or ſo, I will not believe your words have any ſuch meaning as they naturally import; but a contrary, ſuch as one of my fellow-ſervants hath already acquainted me withall: whatſoever you ſay, I know your meaning is, I ſhould believe him in all things concerning your will and pleaſure: and whatſoever he ſhall enjoyn, that will I do.

8 That neither the Church can prove the Scriptures, nor the Scriptures the Churches Authoritie, was proved in the fourth Section of the former Book; That ſuch as hold this damnable Doctrine, againſt which we diſpute, do not at all believe God ſpeaking in the Scriptures, ſhall be evinced in the third Section of this. The preſent inconvenience, which now (will they, nill they) we are to wreſt from their reſolutions of faith, is, That (in deed and conſcience) they either acknowledge no Authoritie in the Church, or Scriptures; or elſe greater in the Church, then in Scriptures.

CAP. III.

Inferring, the general concluſion propoſed in the Title of this Section from Bellarmines Reſolution of faith.

1 ASwell to occaſion the learned Readers further conſideration of their ill-grounded and worſe builded faith, as for deducing thence the propoſed inconvenience: it will not be amiſſe to propoſe Bellarmines reſolution of a Roman Catholicks faith. One eſpecial Objection of our Writers, as he frameth it, is, That, Faith (if depending on the Churches judgement) is grounded but upon the word of man, a weake foundation for ſuch an Edifice; that the Scripture was given by the Spirit of God, and muſt therefore be underſtood by the ſame, not by the Churches Spirit. Hereunto Reſpoundeo, verbum Eccleſiae, id eſt, Concili • , vel Pontificis docentis ex Cathedia, non eſſe omnino verbum hominis, id eſt, verbum errori obnoxium, ſed aliquo modo verbum Dei, id eſt, prolatum gube • nante & aſsiſtente ſpiritu ſancto, imo dico, Haereticos eſſe qui revera nitantur baculo arundineo. Sciendum eſt enim, propoſitionem fidei concludi tali Syllogiſmo. Quicquid Deus revelavit in Scripturis, eſt verum: hoc Deus revelavit in Scripturis, ergo hoc eſt verum. Ex propoſitionibus hujus Syllogiſmi prima certa eſt apud omnes, ſecunda apud Catholicos eſt etiam •… ima: nititur enim teſtimonio Eccleſiae, Concilij, vel Pontificis, de quibus habemus in Scripturis apertas promiſsiones •• od errare non poſsint. Actorum 15. Viſum eſt Spiritui Sancto & nobis. Et Luc. 22. Rogavi pro te, ut non deficiat fides 〈◊〉 . At apud Haereticos nititur ſolis conjecturis, vel judicio proprij ſpiritus, qui plerumque videtur bonus, & eſt malus▪ Et cum concluſio ſequatur debiliorem partem, ſit neceſſariò, ut tota fides Haeretico • um ſit conjecturalis, & incerta. Bellar 〈◊〉〈◊〉 . Dei interpret. lib. 3. cap. 10. reſp. ad 15. arg. Bellarmine anſwereth, The word of the Church 〈◊〉 of the Councel, or the Pope ſpeaking ex Cathedra, is not the bare word of man. He means no word obnoxious to errour, but in ſome ſort the Word of God: in as much as it is uttered by the aſsiſtance and Government of the Holy Ghoſt. I adde (ſaith he) that Hereticks are they, which indeed do lean upon a brokenreed. For we muſt know, that a propoſition of Faith muſt be concluded in this or the like S • llogiſme; Bellarmins Catholick Syllogiſine, wherein all Concluſions of Faith muſt be gathered. Whatſoever God hath revealed in Scripture is true, but God hath revealed this or that in Scriptures, Ergo this or that is true. The firſt propoſition in this Syllogiſme is certain amongst all; the ſecond likewiſe amongst Catholicks is moſt firm, as being ſupported by the teſtimonie of the Church, Councel, or Pope: of whoſe immunity, from poſsibilitie of erring we have expreſſe promiſes in the Scriptures, as, Acts 15. ver. 28. It hath ſeemed good to the Holy Ghoſt and us: Luke 22. ver. 32. I have prayed for thee thy faith ſhould not fail. But, amongst Hereticks, the ſecond or minor propoſition, is grounded onely on conjecture, or judgement of a private Spirit; which uſually ſeems, but is not, good. Whence, ſeeing the concluſion muſt follow the weaker part, it neceſſarily followes, that all the faith of Hereticks (ſuch in his language are all that will not relie upon the Church) is but conjectural and uncertain.

2 A dreadfull imputation, could it be as ſubſtantially proved, as it is confidently avouched And the conſequence of his reſolution (generally held by all his fellows) is of no leſſe importance, then this; That no man can be infallibly aſſured, either of the truth, or true ſence of any particular propoſition, in the whole Canon of Scriptures received by us and them, unleſſe he have the Churches Authority for confirmation of both. For, unto us, that onely, which the Church avoucheth, is certain, and unfallible; that ſence of it, which the Church gives, onely ſound; if we ſpeak of any particular or determinate truths.

3 How certain and unfallible Aſſent unto all, or any Scriptures, may be wrought in mens hearts, without any infallible teacher already hath been, and hereafter ſhal be (God willing) in more particular ſort exemplified. In this place, it ſtood the Jeſuite upon, to have given a better ſolution to the doubt objected; which he is ſo far from unlooſing, that he rather knits it faſter; as ſhal appear, if the Reader wil firſt cal to mind; That for the eſtabliſhing of firm and undoubted aſſent to any truth propoſed, it ſkils not how infallible the truth in it ſelf or the propoſer be, unleſſe they, whoſe Relief or Aſſent is demanded, be as infallibly perſwaded of this Infallibility in the truth, or the propoſer. In this reſpect, our adverſaries plead their immunity from errour, as an Article neceſſary to be infallibly Believed, for confirmation of Gods Word, alwayes moſt infallible (as all grant) in it ſelf, but not ſo (as they affirm) to us, until it be avouched by Infallible authority.

4 Herein they concur with us, Both with the truth; That if, we believe it only as probable, that God ſpake all thoſe words, which we acknowledge to be moſt infallible, becauſe his; our belief notwithſtanding is not infallible, but probable or conjectural. For as a man may have bad deſires of things eſſentially good; ſo may he have uncertain perſwaſions of truthes in themſelves moſt certain. It is not therefore the ſuppoſed Infallibility of the Church or Pope, howſoever, but infallibly apprehended and believed that muſt ſtrengthen our faith, which otherwiſe (as is pretended) would be but conjectural. And by the former principle, (acknowledged as wel by them as us) it neceſſarily follows, that if we be only probably, not infallibly perſwaded, the Pope or Church cannot erre; our aſſent unto the minor propoſition. i. [unto any determinate part of Gods Word,] is only probable not Infallible. For, by the Jeſuites Doctrine, we cannot be certainly perſwaded, that God ſpake this, or that, but by the Churches teſtimony. The immediate conſequence of which two aſſertions, compared together, is, we cannot be more certain that God hath ſpoken this or that then we are of the Churches Infallibility. If then we be only probably, not infallibly, perſwaded, that the Church is infallible: our Belief of the minor propoſition (that is of any determinate truth which men ſuppoſe God hath ſpoken) muſt be only probable, or conjectural, not infallible. Conſequently to theſe collections, the learned Papiſts generaly hold, that the Churches Infallibility muſt be abſolutely and infallibly believed; (as you heard before out of Cap. 1. The 〈◊〉 •… ulty in then opinion whence our our former concluſion may be deduced Canus, Bellarmin, and Valentian) otherwiſe, as Bellarmin would infer, our Belief of the Minor in any Syllogiſm •… , wherein a Propoſition of Faith is Concluded, can be but Conjectural.

5 The propoſed inconvenience we may drive from this difficulty; How the Papiſts themſelves can attain to the infallible belief of the Churches infallible authority? The Church, they think, hath a publick ſpirit; and publick ſpirits they know are infallible; hence they may perſwade themſelves the Church is infallible, only upon the ſame terms, they believe it hath a publick ſpirit, if their belief of this later be but conjectural; their aſſent unto the former can be no better. Seeing then they muſt of neceſſity grant (for this is the principal mark they aim at) that all muſt infallibly believe the Church hath a publick ſpirit: the difficulty removes to this point, how this infallible perſwaſion is, or may be wrought in them. Either it muſt be grounded upon Scriptures, or not: avouched unto them and wrought in their hearts it muſt be, either by a publick or private ſpirit. Let us examin all the parts of this diviſion.

6 Firſt, if private mens infallible perſwaſion of the Churches publick, or Authentick ſpirit, be not grounded upon Scriptures acknowledged by us and them: the Churches Authority without all controverſie, is much greater then the authority of Scriptures; if it, by this aſſertion, can be any, and the Churches not all in all. For unto that which men cannot know, whether it be true or falſe, they cannot be bound to yield abſolute or immediate obedience: unto that authority, which they abſolutely believe as infallible, they are bound to yield infallible aſſent, and abſolute obedience directly, in it ſelf and for it ſelf. But by this ſuppoſition men cannot know Scriptures infallibly without the Churches authority, and yet they muſt infallibly believe the Churches authority without Scriptures; The Scriptures authority therefore is either leſſe then the Churches, or none at all.

7 But be it ſuppoſed that private mens infallible Belief of the Churches publick ſpirit is grounded upon Scriptures, acknowledged by us and urged by them to this purpoſe, as upon theſe, it ſeemeth good to the Holy Ghoſt and us; I have prayed for thee thy faith ſhould not fail: The queſtion whereunto we demand an anſwer, is, whether this infallible Belief of the Churches authority grounded upon theſe places, muſt be wrought in mens hearts by a private or publick ſpirit. If by a private ſpirit only Bellarmin believed the Churches publick ſpirit, or thoſe Scriptures truth, or true meaning, whereon he grounds it: He, and all other Papiſts (ſuch as he was when he delivered this Doctrine) neither Biſhops nor Cardinals, are ſubject to the ſame inconveniences, which he hath condemned us for, as Hereticks. For all private ſpirits, by his poſitions are abnoxious to errour, unſufficient to plant any infallible perſwaſion in matters of faith; yet ſuch is this article of the Churches Authentick ſpirit, of which unleſſe men be ſo perſwaded, infallibly perſwaded, they cannot be of the minor propoſition in any Syllogiſm; wherein a point of faith is concluded: and uncertain of the minor, they cannot be certain of the concluſion, which, as Bellarmin rightly obſerves, alwayes follows the weaker part. The infallible concluſion therefore of Bellarmin's reſolution, is; unleſſe private men may have publick ſpirits to warrant the truth of Scriptures, and the Churches infallibility thereon grounded; they cannot truely believe any concluſion of faith. It remains then we inquire; what inconvenience wil follow, if they admit private men to be partakers of publick ſpirits.

8 Diverſity of ſuch ſpirits they acknowledge not. If therefore private mens Infallible Aſſent unto the truth, or true ſenſe of thoſe particular Scriptures whence they ſeek to prove their Churches Infallibility, muſt be planted by a publick ſpirit, planted it muſt be by the ſame ſpirit, which guides, and guiding makes the Church and Pope authentick and infallible, both in their propoſal of Scriptures and declaration of Scriptures ſence. Seeing this ſpirit is one and the ſame, if it can make the Church or Pope infallible in all: why may it not make all private men (by this ſuppoſition partakers of it) alike infallible, at the leaſt in the right underſtanding of thoſe places, which warrant the Churches Infallibility or publick ſpirit. For our adverſaries, I hope, wil eaſily grant, that the Churches publick and Authentick ſpirit muſt be moſt infallibly Believed, becauſe ſo expreſly taught in thoſe Scriptures cited by Bellarmin to this purpoſe. If this publick or Authentick ſpirit, can work ſuch infallible apprehenſion of thoſe places true meaning in private hearts, why not in all others as neceſſary for them to know; that is, in all neceſſary to ſalvation? And if thus it do, why are we bound to believe the Pope, more then the Pope us, we being partakers of a publick and infallible ſpirit as wel as he?

9 Or if they hold it no abſurd • ty to ſay; we muſt believe two or three places, [It ſeemeth good to the Holy Ghoſt and us: Peter feed my ſheep,] by a publick and authentick ſpirit, teaching us from theſe to rely upon the Pope in all other parts of Gods Word, becauſe (as it muſt be ſuppoſed) we have but a private ſpirit for their aſſurance: by this ſuppoſition the Popes authority, in reſpect of us, muſt have the ſame exceſſe of ſuperiority unto Scriptures, that a publick ſpirit hath unto a private; or the Pope (who believeth all Scriptures by a publick ſpirit) hath unto a private man. This publick ſpirit. whereof they vaunt, is the ſame which did inſpire the Scriptures to Atoſes, the Prophets and Apoſtles; and muſt (by this poſition) be the Pope or Churches immediate Agent for eſtabliſhing this inviolable league of abſolute allegeance with mens ſouls unto them, but of none ſo abſolute to their Creator and Redeemer; and the reſt of whoſe written laws, and eternal decrees, muſt be communicated unto them by a private ſpirit, and ſubſcribed unto with this condition, If the Pope ſhal witneſſe them to be his laws, or to have this or that meaning.

10 Nor can our adverſaries deny the truth of this ſubſequent collection, If it were poſſible for the Pope in matters controverſed to teach contrary to Gods Word: we were bound to follow him; For they S • volunt, Pontiſhcem, in rebus alioqui omnino controverſis, id eſt, non ſatis expreſſe in Eccleſia compertis, ac determinatis, definite poſſe, ut perſonam publicam, errorem re ipſa contra fidem: erraut ipſi in ſide graviſſimè. Poſſet enim, into teneretur tunc Eccleſia univerſa Pontificem de re controverſa docentem, ac nondum haereſi manifeſtè notatum, pro Paſtore ſuo agnolcere, atque adeo ipſum omnino audite. 〈◊〉 ſieret ut ſi tunc errare poſſit, Eccleſia etiam univerſa poſſit, immo teneretur erra • e. Valeitiam Tem. 3. de object. Fid. Diſp. 1. Quaeſt. 1. Pu • ct. 〈◊〉 . Paragraph. 41. Bellarmin from the ſame grounds Collects that the Pope cannot err in matters of manners. themſelves argue thus. If the Pope could erre in matters of Faith; Faith might periſh from the Earth; all Chriſtians bound to erre, becauſe bound to obey him. This proves that our Aſſent to any Scriptures (beſides thoſe which teach the Popes authority) cannot in it ſelf be perfect and abſolute, but ſubject to this condition [if the Pope be infallible.] And even of thoſe places, which (as they pretend) witneſſe him to be ſuch, there yet remains a further difficulty. Theſe the Pope believes not, becauſe they are confirmed to him by his predeceſſor, but directly and immediately, by his publick ſpirit: But may private men believe them ſo too? No. For theſe, eſpecially, and the Vide Librum 2. Cap. 30. Paragraph. 14. Nam ſides Catholica docet, omnem virtutem eſſe bonam, omne vitium eſſe malum, ſi autem Papa erra • et pracipiendo vitia, vel prohibendo virtutes, teneretur Fedeſia credere vitia eſſa bona, 〈 in non-Latin alphabet 〉 virtutes malas, niſi vellet contra conſcientiam peccare. Tenetur enim •… bus dubiis Eccleſia acquieſcerè judicio ſum •… , & ſacere quod ille praecipit, non ſacere quod ille prohibet ac ne forte contra conſcientiam •… bonum eſſe, quod ille praecipit, 〈◊〉 , quod ille prohibet. Bellarmin. Lib. 4. de Roman. P •… Cap. 5. Churches infallibility contained in them, are (by all our adverſaries conſent) propoſitions of Faith, in reſpect of us, and need (by their doctrine) the propoſal or teſtimony of the Church, whereon all private mens faith muſt be immediately grounded: believing this we ſhal from it (at leaſt conjoyned with Scripture) believe all other parts of Gods Word neceſſary to ſalvation, as wel as the Pope doth theſe former from the teſtimony of his publick ſpirit. Wherefore his authority muſt be unto us altogether as great, as the authority of the Godhead is unto him; which is far greater unto him, then it is or can be to any others; for even that which is acknowledged for Gods Word, both by him and us, muſt be leſſe authentick unto us then the words of this mortal man.

11 For though we pardon our adverſaries their former abſurdities, in ſeeking to prove the Churches authority by the Scripture, and the Scriptures by the Churches; though we grant them all they can deſire (even what ſhal appear in due place to be moſt falſe) That, whiles they believe the Popes particular injunctions, or deciſions, from a preſuppoſal of his univerſal tranſcendent authority, they do not only believe him, or his words, but thoſe parts of Gods Word, upon which they ſeem to ground his infallibility: yet our former argument holds ſtil moſt firm; becauſe that abſolute Aſſent, which private men muſt give unto the ſuppoſed grounds of their Religion, before other portions of Scripture, is not grounded upon any preheminencie incident to theſe words as they are Gods, as if they were more his then the reſt, in ſome ſuch peculiar ſort, as the Ten Commandments are in reſpect of other Moſaical Laws; nor from any internal propriety flowing from the words themſelves, as if their ſecret character did unto faithful minds, bewray them to be more divine then others; nor from any precedent, conſequent, or comitant circumſtance, probably arguing that ſence, the Romiſh Church gives of them, to be of it ſelf more perſpicuous or credible, then the natural meaning of moſt other Scriptures, all inſpired by one and the ſame ſpirit, all, for their form, of equal authority and perſpicuitie. All the prerogative then, which theſe paſſages can have before others, muſt be from the matter contained in them; and that, by our adverſaries poſition, is the Churches Infallibility. Wherefore, not becauſe they are Gods word, or were given by his Spirit, in more extraordinary ſort then others; but becauſe they have more affinity with the Roman Lord, in late years exalted above all that is called God, Father, Son, or Holy Ghoſt: theſe places above cited, muſt be more authentickly believed, then all the words of God beſides. As I have read of pictures, though not more artificial in themſelves, yet held in greater eſtimation amongſt the Heathen, and freer from contemptuous cenſure then any other of the ſame Painters doing, only becauſe they repreſented their great God Jupiter.

12 Another difficultie, whereunto we demand an anſwer is, whether, whiles they aſſent, as they profeſſe, not only to the Infallibility taught (as they ſuppoſe) in the fore-cited places, but alſo unto the Infallibility of Scriptures which teach it: they acknowledge two diſtinct aſſents, or but one. If but one, let them ſhew us how poſſibly the Church can be ſaid to confirm the Scriptures: if two, let them aſſign the ſeveral properties of either; whether is more ſtrong; whether muſt be to the other as Peter to his brethren; or if neither of them can confirm the other, let them declare how the one can be imagined as a mean or condition of believing the other.

13 An Hereticks Belief of the Minor propoſition in the former Syllogiſm (ſaith Bellarmin) is but weak: A Romaniſts Belief of the ſame moſt ſtrong. Let this be the Minor. Peter feed my ſheep, or Peter I have prayed for thee that thy faith ſhould not fail: what reaſon can be imagined, why a Romaniſts Relief of theſe Propoſitions ſhould be ſo ſtrong, and ours ſo weak? The one hath the Churches Authority to confirm his Faith, the other hath not. What is it then to have the Churches Authority, only to know her Decrees concerning thoſe portions of Scriptures? If this were all, we know the Romiſh Churches Decrees as wel as the Romaniſts: but it is nothing to know them, if we do not acknowledge them. To have the Churches Authority then is, to Believe it as Infallible: and for this reaſon is a Roman Catholicks Belief of any portion of Scripture, more certain and ſtrong, becauſe he hath the Teſtimony of the Church, which he Believes to be moſt Infallible: and believing it moſt infallibly he muſt of neceſſity Believe, that to be Scripture, that in every place, to be the meaning of the Holy Ghoſt, which this Church commends unto him for ſuch. Let the moſt learned of our adverſaries here reſolve the doubt propoſed; whether there be two diſtinct aſſents, in the belief of the forementioned propoſitions: one unto the truth of the propoſition itſelf, and another unto the Churches infallibility. It is evident by Bellarmins opinion, that all the certainty a Roman Catholick hath above a Sectary, is from the Churches Infallibility. For the propoſition it ſelf he can believe no better then an Heretick may, unleſſe he better believe the Church, i. e believe, the Churches expoſition of it, or the Churches infallibility concerning it, better then the propoſition it ſelf in it ſelf and for it ſelf. And ſo it is evident that the Churches authority is greater, becauſe it muſt be better believed.

14 Suppoſe then one of our Church, which believes theſe propoſitions to be the word of God, ſhould turn Roman Catholick, his former belief is by this means become more ſtrong and certain. This granted, the next queſtion is, what ſhould be the Object of this his ſtrong Belief; the propoſitions believed: Peter feed my ſheep, I have prayed for thee: or anyother part of Gods written word; or the Churches authority; not the propoſitions themſelves, but only by accident, in as much as the Church confirms them to him. For ſuppoſe the ſame man ſhould eſtſoones, either altogether revolt from that Church, or doubt of her authority, his belief of the former propoſitions becomes hereby as weak as it was before: which plainly evinceth, that his belief of the Church and this propoſition, were two diſtinct Beliefs, and that this ſtrong Belief was faſtened unto the Churches authority, not unto the propoſition it ſelf immediately, but only by accident, in as much as the Church which he believeth ſo firmly, did teach it; for his Belief, if faſtened upon the propoſition it ſelf, after doubt moved of the Churches authority, would have continued the ſame, but now (by Bellarmins aſſertion) as ſoon as he begins to diſclaim his belief of the Churches infallibility, his former ſtrong belief of the ſuppoſed propoſition begins to fail, and of this failing no other reaſon, then already is, can be aſſigned. The reaſon was, becauſe the true, direct, and proper object of his ſtrong belief was the Churches authority, on which the belief of the propoſition did intirely depend, as the concluſion doth upon the premiſſes, or rather as every particular doth on the univerſal, whereunto it is eſſentially ſubordinate.

CAP. IV.

Containing a further Reſolution of Romiſh faith, neceſſarily inferring the authority of the Romiſh Church, to be of greater authority then Gods Word abſolutely, not only in reſpect of us.

IF we rack the former ſyllogiſm a little farther, and ſtretch it out in every joynt to its ful length: we may quickly make it confeſſe our propoſed concluſion and ſomewhat more. The Syllogiſm was thus, What ſoever God hath ſpoken is moſt true. But God hath ſpoken, and cauſed to be written all thoſe words contained in the Canon of Scriptures, acknowledged by oppoſite religions of theſe times. Therefore theſe words are moſt true. The certainty of the Minor depends, as our adverſaries wil have it, upon the preſent Romiſh Churches Inſallibility, which hath commended unto us theſe Books for Gods Word. Be it then granted, for diſputations ſake, that we cannot know any part of Gods Word, much leſſe the juſt bounds, extent or limits of all his words ſuppoſed to be revealed for our good, but by the Romiſh Church: The Spiritual Senſe or true meaning of al, moſt, or many parts of theſe determinate Volums, and viſible Characters, as yet is undeterminate, and uncertain; whereas all ponts of belief muſt be grounded on the determinate and certain ſence of ſome part of Gods Word revealed; for our adverſaries acknowledg all points of Faith ſhould be reſolved into the Firſt Truth. Hence, if we deſcend to any particular or determinate concluſion of Faith, it muſt be gathered in his Syllogiſm, Whatſoever the Church teacheth concerning the determinate and true ſence of Scriptures, whereon points of Faith are grounded, is moſt tr •• . But the Church teacheth thus and thus, (for example; That her own authority is infallibly taught by the Holy Ghoſt in theſe words, Peter feed my ſheep. Peter I have prayed for thee that thy faith ſhould not fail) ergo, this ſence and meaning of theſe words is moſt true. And as true as it is, muſt the ſence likewiſe of every propoſition, or part of Scripture by this Church expounded or declared, be accounted.

2 The Major propoſition of this Syllogiſm, is as undoubted amongſt the Roman Catholicks, as the Major of the former was unto all Chriſtians: but as yet, the Minor; The Church doth give this or that ſence of this or that determinate place, may be as uncertain indeed as they would make our belief unto the Minor propoſition in the general Syllogiſm, before it be confirmed by the Churches authority. For how can we be certain that the Church doth teach al thoſe particulars which the Jeſuites propoſe unto us? we have Books indeed, which go under the name of the Trent Councel, but how ſhall we know that this Councel was lawfully aſſembled, that ſome Canons have not been foiſted in by private Spirits, that the Councel left not ſome unwritten tradition for explicating their decrees, after another faſhion then the Jeſuites do? who ſhall aſſure us in theſe or like doubts? The preſent Church? All of us cannot repair to Rome: ſuch as can, when they come thither, cannot be ſure to hear the true Church ſpeak ex Cathedra. If the Pope ſend his Writs to aſſure us, what Critick ſo cunning as to aſſure us, whether they be authentick or counterfeit? Finally, for all that can be imagined in this caſe, only the Major of the Catholick ſyllogiſm, indefinitely taken, is certain; and conſequently no particular or definite concluſion of Faith, can be certain to a Romaniſt, becauſe there are no poſſible means of aſcertaining the Minor, [What the true Church doth infallibly define] unto his Conſcience.

3 Or if they wil hold ſuch concluſions, as are ordinarily gathered from Wherein the Papiſts make the Popes authority greater then Gods. the Trent Councel, or the Popes deciſions, as infallible points of faith: they make their authority to be far greater then the infallibility of Gods written word; yea more infallible then the Deity. This Collection they would deny, unleſſe it followed from their own premiſſes; Theſe for example, That a concluſion of faith cannot be gathered, unleſs the minor (God did ſay this or that determinately) be firſt made certain. But from the Pope or Churches infallibility, concluſions of faith may be gathered, albeit the minor be not certain de Fide. For who can make a Jeſuites report of the Popes Decrees, or an Hiſtorical relation of the Trent Councel, certain de fide, as certain as an Article of faith: And yet the Doctrine of the Trent Councel, and Popes Decrees, muſt be held de fide, upon pain of damnation, albeit men take them only from a Prieſts mouth or upon a Jeſuites faith and credit.

4 This is the madneſſe of that Antichriſtian Synagogue, that acknowledgeth Gods Word for moſt infallible, (and the Scriptures, which we have, for his word, if it ſelf be infallible. For it tels us, they are ſuch:) yet wil not have collections, or concluſions with equal probability deduced thence, ſo firmly believed by private men, as the collections or concluſions, which are gathered from the Churches Infallibility. An implicit faith of particulars, grounded upon the Churches general infallibility, ſo men ſtedfaſtly believe it, may ſuffice. But implicit faith of particulars, grounded only upon our general Belief of Gods infallibility, providence, or written word, ſufficeth not. This proves the authority of the Church, to be above the athority of Scriptures, or the Deity, abſolutely conſidered, not only in reſpect of us. [that is all beſides the Pope and his Cardinals.] For that is of more authority abſolutely, not only in reſpect of us, which upon equal notice or knowledge, is to be better believed, more eſteemed, or obeyed; but ſuch is the authority of the Church in reſpect of the divine authority; ſuch is the authority of the Popes Decrees in reſpect of Gods Word. For the Minor propoſition in both the former Syllogiſms being alike uncertain; the concluſion muſt be more certain in that Syllogiſm, whoſe major relies upon the Popes infallibility then in the other, whoſe Major was grounded upon the infallibility of the Deity.

6 Briefly, to collect the ſum of all; The authority of the Church is greater then the authority of Scriptures, both in reſpect of Faith, and Chriſtian Obedience. In reſpect of Faith; becauſe we are bound to believe the Churches deciſions read or explicated unto us, (by the Popes meſſenger though a Sir John Lack-latin) without any appeal: but no part of Scripture, acknowledged by us and them, we may believe, without appeal, or ſubmiſſion of our interpretation to the Church, albeit the true ſence and meaning of it ſeem never ſo plain, unto private conſciences in whom Gods Spirit worketh Faith. The ſame argument is moſt firm and evident, in reſpect of Obedience.

6 That authority over us is alwayes greateſt, unto which we are to yield moſt immediate, moſt ſtrict and abſolute obedience: but by the Romiſh Churches Doctrine, we are to yield ſupream, and moſt abſolute obedience, to the Church; more ſupream and abſolute then unto Gods word: therefore the authority of the Church is greater over us. The Major is out of controverſie, ſeeing greatneſſe of authority is alwayes meaſured by the manner of obedience due unto it. The Minor is as evident from the former reaſon; Our obedience is more abſolute and ſtrict unto that authority, from which in no caſe we may appeal, then unto that from which we may in many ſafely appeal: but, by the Romiſh Churches doctrine, there lies alwayes an appeal from that ſence and meaning of Scriptures, which Gods ſpirit and our own conſcience gives us, unto the Churches authority; none, from the Churches authority or meaning unto the Scriptures, or our own conſciences.

7 Our Saviour Chriſt bids us, ſearch the Scriptures; S. Paul, try all retain J •… 39. 〈◊〉 • h • ſ. 5. 21 1 J • hn 4. 1. that which is good; S. John, try the Spirits, whether they be of God or no: Suppoſe a Miniſter of our Church ſhould charge a Romaniſt, upon his allegiance to our Saviour Chriſt, and that obedience which he owes unto Gods Word, to ſearch Scriptures, trie Spirits, and examin Doctrines for the r • tifying of his faith; he wil not acknowledge this to be a Commandment of Scripture, or at leaſt not to be underſtood in ſuch a ſence, as may bind him to this practiſe. What follows? if our Clergie charge him to admit it, he appeals unto the Church: And as in Schools, ſimus and naſus ſimus is all one, ſo in their language is the Church and the Church of Rome. This Church tels him he may not take upon him to trie of what ſpirit, the Pope is, nor examin his determinations, deciſions, or interpretations of any Scripture; by other known places of Scripture or the analogie of faith acknowledged by all. Unto this decree or ſentence of the Church. (although he have it but at the ſecond hand, or after it have paſſed through as many Prieſts and Jeſuites mouthes, as are Poſt Towns from London to Edenburgh, he yields abſolute obedience, without acknowledgement of farther appeal, either unto Scriptures, or other authority whatſoever; further manifeſtation of Gods wil he expects none. Let all the reformed Churches in the World, or all the Chriſtian World beſides, exhort, threaten, or adjure him, as he tenders the good of his own ſoul, as he wil anſwer his Redeemer in that dreadful day of final Judgement, to examin the Church or Popes decrees, by Gods written Laws: his anſwer is, he may not, he cannot do it, without open diſobedience to the Church, which to diſobey is damnation of ſoul and body. But O fools and ſlow of heart to believe, and obey from the heart, that doctrine whereunto ye were delivered. Know ye not, that to whomſoever ye give your ſelves as ſervants to obey, his ſervants ye are to whom ye obey, whether it be the man of ſin unto death, or obedience unto righteouſneſſe? Of all Mankind are onely Roman Catholicks, not bought with a price, that they may thus alienate their ſouls from Chriſt, and become ſervants of men; that they may conſecrate themſelves by ſolemn vow, to the perpetual ſlavery of moſt wicked and ſinful men, even monſters of Mankind?

CAP. V.

That in obeying the Romiſh Churches decrees, we do not obey Gods Word as well as Them, but Them alone in contempt of Gods principal Laws.

1 BUt the ſimple (I know) are born in hand, by the more ſubtile ſort of this generation, That thus obeying ſinful men they obey Chriſt, who hath injoyned them this obedience unto ſuch; That thus believing that ſence of Scripture, which the Church their mother tenders unto them, they do not believe her better then Scriptures, becauſe theſe two Beliefs are not oppoſite but ſubordinate; that they prefer not her decrees before Chriſts written Laws, but her interpretation of them, before all private Expoſitions. This is the only City of refuge left them, wherein, proſecuted by the former arguments, they can hope for any ſuccour; but moſt of whoſe gates already have been, all ſhortly ſhall be ſhut upon them.

2 That they neither believe nor obey Gods Word whileſt they abſolutely The groſſe impiety of the Romiſh Church, in binding men to believe negatives; without any tolerable expoſition of thoſe Scriptures, which ſeem to contradict her decrees, in matters, damnable to adventure upon, without Evidence of truth, on her part. believe and obey the Church without appeal is evident, in that this Church uſually binds men, not unto Poſitive points of Religion gathered ſo much as from any pretended ſence of Scripture expounded by it, but to believe bare Negatives; as, that this or that place of Scripture, either brought by their adverſaries, or conceived by ſuch amongſt themſelves, as deſire the knowledge of truth and right information of conſcience, have no ſuch meaning as the Spirit of God, not fleſh and bloud, (as far as they can judge of their own thoughts) hath revealed unto them.

3 But, the Spirit may deceive private men; or, at leaſt, they may deceive themſelves, in their trial of Spirits. They may indeed; and ſo may men in publick place, more grievouſly erre in peremptory judging private men (becauſe obnoxious to errour in the general) erroneous in this particular, wherein they ground their opinions upon Gods Word, plentiful to evince it (at leaſt) very probable reaſons they bring many and ſtrong, whereunto no reaſonable anſwer is brought by their adverſaries, whoſe uſual courſe, is, to preſſe them only with the Churches authority; which appears to be of far greater weight then Gods word, unto all ſuch as yield obedience to her negative decrees, without any evidence or probability, either of Scripture or natural reaſon, to ſet againſt that ſence and meaning of Gods Laws whereunto ſtrength of arguments unrefuted, and probable pledges of Gods Spirit undiſproved have long tied their ſouls. Do we obey God, or believe his word, whilſt we yield obedience to the Church in ſuch Commandments, as to our conſciences upon unpartial examination ſeem condemned (ere made) by the very fundamental Laws of Religion, and all this oft-times without any ſhew or pretence of Scripture, to warrant us, that we do not diſobey God in obeying them?

4 But doth the Romiſh exact abſolute obedience (in ſuch points, as, if it were poſſible they could be falſe, may endanger the very foundation of true Religion) without evident demonſtration, that their daily practiſe neither doth nor can endanger it? Yes. For what can more concern the main foundation (which Chriſtians, Jews, and Mahumetans moſt firmly hold) then thoſe precepts, in number many, all plainly and peremptorily forbidding us to worſhip any Gods but One, or any thing in the Heaven or Earth but Him only. The Romaniſts themſelves grant, that, cultu latriae •… where •… mens •… f • r •… with 〈◊〉 •… damnable, becauſe contrary to the Doctrine of Faith. And yet to enforce a Belief upon our ſelves, that Chriſt 〈◊〉 there preſent, without warrant of Scripture is more damnable; for this were to affect ignorance for cloaking Idolatry. See l. 2. 〈◊〉 . 7. God alone is to beadored, that ſo to adore any other is Idolatry; and Idolatry (by their confeſſion) a moſt grievous ſin. O how much better were it for them to hold it none; or Gods Word forbidding it of no authority, then ſo lightly to adventure the hourly practiſe of it (in contempt of ſuch fearful threatnings, as they themſelves out of Gods Laws pronounce againſt it) upon ſuch broken diſtoynted ſurmiſes, as are the beſt they can pretend for their warrant.

5 To believe Chriſts fleſh and bloud ſhould be there preſent, where it canot be ſeen, or felt, yea where we ſee and feel another body as perfectly as we can do ought, is, to reaſon, without warrant of Scripture, but a ſenſeleſſe blind Belief. But grant his body and bloud were in the Sacrament rightly adminiſtred, yet that out of the Sacrament, either ſhould be in the conſecrated Hoaſt, whileſt carried from Town to Town for ſolemn ſhew more then for Sacramental uſe, is to reaſon ruled by Scripture (to ſay no worſe) more improbable. Now to worſhip that as God, which to our unerring ſenſes is a Creature, upon ſuch blind ſuppoſals, that Chriſts body, by one miracle, may be there; by another, unſeen, is worſe then Idolatry committed upon deluſion of ſenſe. So to adore a wafer, only a wafer in all appearance; without ſtrict examination, nay without infallible evidence of Scriptures urged for the real preſence; is more abominable, then to worſhip every appearance of an Angel of light, without trial what ſpirit it were, Satan or ſome other, that ſo appeared. And if we conſider the old Serpents uſual ſlight to inſinuate himſelf into every place, wherein inveterate cuſtom or corrupt affection, may ſuggeſt ſome likelihood of a divine preſence unto dreaming fancies, (as he did delude the old World in Oracles and Idols:) the probability is far greater, his inviſible ſubſtance, (by nature not incompatible with any corporeal quantity) ſhould be annexed to the ſuppoſed Hoaſt, then Chriſts real body, uncapable for any thing we know of joynt exiſrence in the ſame place with any other; howſoever, moſt diſproportionable to ſuch baſe effects as muſt proceed from the ſubſtance contained under the viſible ſhape of bread, ſuch as no accident could either breed, or ſupport.

6 This is a point (as is elſewhere obſerved) wherein Satan ſeemeth to triumph over the modern Papiſts, more then over all the Heathens of the old World, whoſe ſenſes only he deluded, or bewitched their reaſon, but quite inverts all uſe of theſe mens ſenſe, faith, and reaſon, making them believe Chriſts body to be preſent in the Sacrament, after a ſuppoſed miraculous manner, quite contrary to the known nature of bodies, and yet more prepoſterouſly contrary to the very end and eſſence of miracles. For what miracles were ever wrought to other purpoſe, then to convince the imperfect collections of human reaſon by evidence of ſenſe, God uſing this inferior or brutiſh part (thus aſtoniſhed by his preſence) to confute the curious folly of the ſuperiour or divine faculty of the ſoul, as he did ſometimes the dumb Aſſe to rebuke the iniquity of the Prophet her Maſter. But ſo prepoſterouſly doth Satan ride the modern Papiſt, that he is brought to believe a multitude of miracles, againſt the evidence of ſenſe, or reaſon, contrary to the rule of faith; all offered up in ſacrifice unto the Prince of darkneſſe; that he having put out the eyes of ſenſe, reaſon, and ſpirit at once, may ever after lead them what way he liſt. And as unhappy wags or lewd companions, may perſwade blind men to beg an Alms, as if ſome great perſonage did, when as a troop of more needy beggers then themſelves, paſſe by: ſo is it much to be dreaded, leſt the Devil perſwade the blinded beſotted Papiſt, that Chriſt is preſent where he himſelf lies hid; that he may with heart and ſoul offer up thoſe prayers and duties unto him which belong properly unto God; and worſhip in ſuch manner before the Boxes whereinto he hath ſecretly convaid himſelf, as the Iſraelites did before the ark of the Covenant.

7 Vaſquez in part 3. Thomae Tom. 1 Diſput. •… . Cap. 5. Num. 33. & Tom. 2. diſp. 209. cap. 4. Num. 41. Vaſquez thinks we may without offence adore that Body wherein the Devil lurks, ſo we direct not our worſhip unto him, but to the inanimate Creature, as repreſenting the Creator. Suppoſe this might be granted upon ſome rare accident, or extraordinary manifeſtation of Gods power in ſome particular place, in caſe, men were ignorant, or had no juſt preſumptions of any malignant ſpirits preſence therein: Yet were it damnable Idolatry daily to practice the like, eſpecially where great probabilitie were of diabolical impoſture, which the ſolemn worſhip of any Creature, without expreſſe warrant of Scripture, wil invite. Yet ſenſe doth witneſſe that Chriſt is not, no Scripture doth warrant us, that he or any other living Creature, unleſſe perhaps The known Experiments of ſuch Creatures ariſing from corruption of their conſecrated Hoaſt: have enforced the School-men to invent new Miracles how they ſhould come there. Some think per creationem novae materiae primae, others that the quantity of the late deceaſed conſecrated hoaſt, Supplet locum materiae primae, which as Pererius thinks is the greateſt of all the nine miracles about Tranſubſtantiation. See Pererius diſput 16. in 6. Chap. John. & Suarez Metaphyſ. Diſput. 20. Sect 5. Num. 13. worms or ſuch as ſpring of putrifaction, is preſent in their proceſſions. Notwithſtanding all the expreſſe Commandments of God brought by us againſt their practiſe: the Siquis dixerit, in ſancto Euchariſtiae Sacramento Chriſtum unigenitum Dei filium non eſſe cultu •… externo, adorandum, atque ideo nec 〈◊〉 peculiari Celebritate venerandum, neque in proceſſionibus, •… laudabilem & univerſalem Eccleſiae ſanctae ritum & conſuetudinem, ſolemniter circumgeſtandum, vel non pub •… , populo proponendum, & 〈◊〉 adoratores eſſe Idololatias; Anathem • ſit. Concil. T •… . Seſſ. 13. Can. 6. •… decree of the Trent Councel for communicating in one kind, againſt the expreſſe Commandment of Chriſt, the practiſe •… , and the Primitive Church. Trent Councel accurſeth all that deny Chriſts real preſence in proceſſion, or condemn the propoſal of that conſecrated ſubſtance to be publikely adored as God; not ſo much as intimating any tolerable expoſition of that Commandment, which forbids us to have any Gods but one.

8 〈◊〉 To omit many more; another inſtance ſutable to the former and our preſent purpoſe, we have in the decree of communicating under one kind. Our Saviour at his inſtitution of this Sacrament gave the cup as wel as the bread, and with the cup alone this expreſſe injunction, Bibite ex hoc omnes, Drink all of this, albeit none of his Diſciples were Conficients, or ſuch as did conſecrate. Saint Paul recites the ſame Inſtitution in like words, and continued the practiſe in ſuch Churches as he planted. The S •… 21. cap. 2. Trent Councel acknowledgeth that the uſe of the Cup was not infrequent, or unuſuall in the Primitive Church; indeed altogether uſuall, and the want of it for many hundred yeers after Chriſt, unknown. The onely inſtance, that can from Antiquitie be pretended, to prove it lawfull, and which in all likeli-hood did partly occaſion it, argues the Ancients uſe of it in ſolemne Aſſemblies, to have been held as neceſſary. For even in caſes of greateſt neceſſity, when the Cup could not be carried to parties ſick, or otherwiſe detained from publick Communions; they had the conſecrated Bread dipped in it. And •… autem ſub A •… ſecta viven ••• : & quia •… ſt ut ad 〈◊〉〈◊〉 v •… , d • alio 〈◊〉 Reges com •… & de alio populus • i • or, v • ren • m in calice illo poſ • it, de quo •… communicatura erat. Quo illa 〈◊〉 , •… de parte Diaboli. Quid c • ntra • a •… Haeretici reſpondebunt. •… Nos vero Trinitatem in una aequalitate pa • iter & omnipotentia •… bi • 〈◊〉 , in nomine Patris, & Filij, & Spiritus Sancti veri & incorruptibilis Dei, nihil nos noc • • i • . Greg. Tu •• n. Hiſt. Lab. 〈◊〉 . Num. 31. Gregorie of Towres relates the poyſoning of King Clouis his Siſter (Queen to Theodorick) by her own daughter, in the Chalice, ſo, as he intimates withall, the ordinary uſe of the Cup at that time, as well amongſt French Catholicks as Italian Arrians. Onely this was the difference; The Arrians did not, as the Catholicks, drink of the ſame Cup with their Princes.

9 It may be, fear, conceived upon this or like example, leſt the Prieſts ſhould, in a more proper ſence prove Conficients, not of Chriſts, but of Lay▪ Princes Bodies; made them, afterwards, more willing to forbear the Cup; and the people, either in manners would not, or otherwiſe could not, be advanced above them at this Heavenly banquet. Turonenſis reaſon againſt theſe Hereticks. I think, did hold no longer then his life; few Princes afterwards durſt have adventured to trie the truth of his concluſion [Whether poiſon drunk in the Sacrament adminiſtred by the ſuppoſed true Church would have wrought. For, unleſſe my memorie fail me, Eccleſiaſtick Princes, Popes themſelves, have been as ſurely poiſoned, in Catholick Chalices; as the forementioned Queen was in the Arrian Cup.

10 But what occaſions ſoever, either moved the Laity of themſelves to imbrace, or the Clergie to enjoyn this Communion under one kind; the Concil. 〈◊〉 . S ••• . 21. Cap. 1. Itaque ſancta ipſa Synodus 〈◊〉 Spiritus Sanct •… qui ſpiritus eſt ſapienti •… & intellectus, ſpiritus 〈◊〉 & pictatis edocta, atque ipſius Eccleſiae judicium & co • ſu • tudinem ſecuta declarat ac docet; Nullo divino praecepto Laicos, & Clericos non conficientes, obligati ad Eucha •… entum ſub utraque ſpecie ſumendum; neque ullo pactò, ſalva fide, dubitari poſſe, quin illis alterius 〈◊〉 •… ad •… ad ſalutem ſufficiat. Nam etſi Chriſtus Dominus in ultima caena venerabile hoc Sacramentum, in panis & vici ſpeciebus inſtituit, & Apoſtolis tradidit: non tamen illa inſtitutio, & traditio eò tendunt, ut omnes Chriſti fideles ſtatu • o▪ 〈◊〉 ad ut ••• que ſpeciem accipiendam aſtringantur. Sed neque ex ſermone illo apud Johan 6. recte colligitur, utri •… Domino praeceptum eſſe, utcunque juxta varias ſanctorum Patrum, & Doctorum interpretationes Nan que qui dixit, Niſi manducaveritis carnem • ilij hominis, & biberitis ejus ſanguinem non habebi ••• 〈◊〉 • n vobis: dixit quoque; Siquis manducaverit ex hoc pane, vivet in aeternum. Et qui dixit, Qui manducat •• am •… habet vitam aeternam; dixit etiam: Panis quem ego dabo, • aro mea eſt pro •… Qui manducat meam carnem, & bibit meum ſanguinem, in me maner, & ego in illo. dixit •… panem vivet in aeternum. Trent Councel ſpecifies none, and yet accurſeth all that will not believe the Church had juſt cauſes ſo to do. Without any ſure warrant of Scripture to perſwade it, they bind all likewiſe to believe this Bare Negative, [That neither our Saviours Words, at his inſtitution of the Sacrament, nor any other place of Scripture, enjoyn the uſe of the Cup as neceſſary, by way of precept or commandment:] Nor doth Chriſts words, in the ſixth of John, howſoever we underſtand them, according to the diverſe interpretations of Fathers, (either of Sacramental or Spiritual eating) enforce any ſuch neceſsity. Will you hear their reaſons for this bold Aſſertion. He that ſaid, Unleſſe ye eat the fleſh of the Son of man and drick his blood, you have no life in you; ſaid alſo, If any man eat of this bread, he ſhall live for ever; And he that ſaid, Whoſoever eateth my fleſh and drinketh my blood hath eternall life; ſaid alſo, The bread which I will give is my fleſh, which And in the ſecond Canon of the ſame Seſſion, it is expreſſed, ſub poena Anathematis. Si quis dixerit, Sanctam Eccleſiam Catholicam non juſtis cauſis & rationibus adductam ſuiſſe, ut laicos, at que etiam clericos non conficientes, ſub panis tantummodo ſpecie communicaret, aut in eo ercaſſe; Anathema ſit. I will give for the life of the World; He that ſaid, Whoſoever eateth my fleſh and drinketh my blood, dwels in me and I in him: hath ſaid withall, He that eateth this bread ſhall live for ever.

11 Gods Precepts muſt be very peremptory, and conceived in formall termes, ere any ſufficient authoritie to enjoyn obedience, in what ſubject ſoever, will be acknowledged in them by theſe men, that dare thus deny a neceſſity of communicating Chriſt in both kinds, impoſed upon all in theſe words; Verily, verily I ſay unto you, except ye eat the fleſh of the Son of man, and drink his blood, you have no life in you; onely becauſe it is ſaid in the words going before, If any man eat of this bread, he ſhall live for ever. Of how much beter inſight in Scriptures, then theſe grand Seers of Rome, would blind Homer, had he lived in their time, have proved? For he never denied his fained Gods their Nectar, becauſe Ambroſia was an immortall meat. And would he, or any man not more blind in heart and mind then he was of bodily ſenſe, collect, againſt Chriſts expreſſe words, that his blood, the true Heavenly Nectar, was not neceſſary, becauſe his fleſh doth ſtrengthen to eternall life, eſpecially if he conſidered their captious interpellation, againſt whom in that place he diſputes, which cauſed him not to expreſſe his mind ſo fully there, as elſewhere he had done, albeit afterwards he ingeminates the neceſſary of drinking his blood, as well as eating his fleſh in ſuch preciſe and formall termes; as if he had even then bethought himſelf, that ſuch Antichriſtian Spirits as theſe Trent Fathers, might happily dare to elude his moſt ſacred Precept, by ſuch Satanical gloſſes, as in that Decree they have done.

12 He had told the Jews (as much as was pertinent to their Objection) that he was the living bread, which came down from Heaven: much better then Minna, which their Fathers had eaten. Bread he called himſelf in oppoſition unto Manna, not reſtraining this to his body or fleſh onely; albeit what he meant by bread, he expounds partly by his fleſh, And the bread which I will give is my fleſh, which I will give for the life of the World; Beſides, that, bread in the Hebrew Dialect contains all ſorts of food, the manner of giving this Ambroſia was ſuch, as did affoord Heavenly viſible Nectar too. For whileſt he gave his fleſh upon the Croſſe, he poured out his blood withall. But the Jews catch at this ſpeech, ere he had expounded his full meaning, How can this man give us fleſh to eat? Then Jeſus ſaid unto them, Verily, verily I ſay unto you, except ye eat the fleſh of the Son of man, and drink his blood, ye have no life in you. Which words, conſidered with the former circumſtances, to any mans capacity not infatuate, import thus much; Do ye murmur that I ſhould profer you my fleſh? Verily I ſay unto you, and ye may believe me, Unleſſe Iſta diſtinctio (ſaith Bellarmin) tam frequens carnis & ſanguinis, & cibi ac potus apertè indicat Chriſtum lo •… de communicatione ſui ſub ſpeciebus panis & vini: alioqui enim quorſum iſta diſtinctio, toties praeſertim repetita? Spiritualis enim perceptio Chriſti per fidem, non eget iſta diſtinctione, cum uno modo fiat: idem enim eſt manducare, 〈◊〉 in ſu • p • ione per ſolam fidem. Bellar. Lib. 1. de Sacrament. Euch. Cap. 5. in haec verba Johannis 6. Now if we 〈◊〉 . But the Romiſh Church will not ſuffer Chriſtians to receive Chriſts Boate and Blood ſub ſpeciebus panis & vini, the 〈◊〉 is inevitable, therefore the Romiſh Church directly contradicts Chriſt, and as much as in her lies deprives the 〈◊〉 of eternall life. Our Saviour in the ſixth of John ſpeaks indefinitely both of Sacramental and Spiritual eating, not pe •… of either. ye drink my blood, as well as eat my fleſh, ye have no life in you. For ſo he addes, my fleſh is meat indeed, and my blood is drink indeed; that is, both are as neceſſarie to eternal, as meat and drink to corporal life.

13 For theſe and many like reaſons, neceſſarily ariſing from the text; ſome, as well of their greateſt Scholers, as beſt interpreters, denie the former places to be meant of Sacramental eating, otherwiſe, unable to conceive any poſſibilitie, either of avoiding the inconveniences urged by us, or of defending their infallible Church from errour in this Decree. Yet ſaith the Councel, howſoever they be underſtood, according to the diverſe interpretations of Fathers, they infer no ſuch neceſsity. No? not if moſt Fathers, as Maldonate contends, did hold them to be directly meant of Sacramental eating? Why then did Janſenius and Heſſelius renounce the Fathers in this? ſurely to defend their Mother, whoſe credit they have much better ſaved, upon ſuppoſition that theſe words are meant onely of ſpiritual manducation, then Maldonate, otherwiſe acute, but moſt perverſely ſottiſh, in his Apologie for this Decree, hath done. And yet to ſpeak the truth, the ſame inconvenience will follow as neceſſarily, though not ſo perſpicuouſly at firſt ſight, albeit we grant them to be meant of ſpiritual Eating primarily. For Vide Bez • annotationes in verſ. 63. cap. 6. Johan. in that they are meant primarily of ſpiritual, they cannot but be meant of Sacramental Eating alſo, ſeeing theſe two (as elſewhere I have obſerved) are not oppoſite, but ſubordinate. Whence if we grant that Chriſts Blood, as well as his Fleſh, muſt be communicated to us by Faith, or ſpirituall manducation; the Conſequence will be. [Therefore the Cup, as well as the Bread, muſt be adminiſtred in the Sacrament;] becauſe Chriſt ſaith in the inſtitution, that the Cup is his Blood, and the bread Quoniam • es ipſa, id eſt, corporis & ſanguinis Chriſti ſpiritualis manducatio & potus ibi •• culenter traditur, ad quam poſtea Evangeliſtae ad 〈◊〉 hiſtoriae ſu • declarant Chriſtum adjun xiſſe ſymbola externa panis 〈◊〉 vini, idcirco nos caput illud à Sacramento Euchariſtiae non putamus eſſe ali • num Peter Martyr defenſ▪ ad Gardiner. de Euchariſt. part. 1. Solut. objection. 32. his Bodie or fleſh: that is, the one is the ſure pledge, or inſtrument; whereby his fleſh; the other whereby his blood, which we muſt ſpiritually eat, (as well in the Sacrament as out of it,) muſt be communicated unto us. For, as the Ancient Fathers have obſerved, our Saviour Chriſt did in his Inſtitution exhibit that unto us ſenſibly which before he had promiſed as inviſible, ſo that the precept of eating Chriſts bodie, and drinking his blood ſacramentally doth bind all capable of this Sacrament as ſtrictly, as that other of eating his bodie and drinking his blood Spiritually: ſeeing this latter is the ſeal and aſſurance of the other. And as our Adverſaries acknowledge an abſolute neceſſitie of Precept, for eating Chriſt Sacramentally and Spiritually, though that Precept concern not Infants: ſo in all reaſon they ſhould grant an equall neceſſity of Precept, for eating his fleſh and blood diſtinctly in the Sacrament, though this be not neceſſary to all men, at all times, if without negligence or contempt they cannot be partakers of both. For impoſſibilitie, upon what occaſion ſoever, not cauſed through their own default, exempts them from that generall Precept of eating Chriſt under both kinds; as want of yeers, or diſcretion, doth children from any injunction, divine, or humane of communicating ſo much as in one kind. For notwithſtanding the former Precept, [except ye eat the fleſh of the Son of man, and drink his blood, ye have no life in you,] as peremptorie as any can be for communicating, as well ſacramentally as ſpiritually, in both kinds; it were uncharitable to miſtruſt Gods mercie towards ſuch poor ſouls, as long for the Cup of Salvation, which no man giveth them; yea which the Romiſh Church hath by Decree, as peremptorie as ſhe could make, denied to all the Laitie without exception, to all the Clergie except ſuch, as may by a peculiar right challenge his blood as their own, by way of exchange, becauſe they have made him a Bodie which he had not before.

14 Yet is it a ſmall thing with this great Whore, to deprive the Chriſtian World of the Lords, unleſſe ſhe urge it, inſtead thereof, to pledge her in the cup of Devils, full of the wine of fornication, coloured with her adulterate Scriptures authorized no doubt for ſuch purpoſes. Where our Apoſtle Saint Paul ſaith, that he, and his Miniſters were Stewards of the myſteries of God; the vulgar Roman Edition renders the Greek, 〈 in non-Latin alphabet 〉 by the Latin Diſpenſatores, and 〈 in non-Latin alphabet 〉 (rightly rendred in this place) elſewhere (upon The ſtrange interpretation of Saint Pauls words whereby the Tren •• Councel deluded by Sathan ſeeks to delude the Chriſtian World. careleſneſſe, rather then any intention of harm, as I am perſwaded) by the Latin Epheſ. 5. verſe 32. Sacramentum. Whether upon ſet purpoſe of ſome more learned in that Councel, preſuming to gull the ſimple and illiterate by their cunning, as Chemnitius probably thinks; or whether the myſterie of iniquitie (as is more probable) wrought unawares in the brains of the ignorant, which were the major part, and, as ſome have related, did overſway the learned uncapable of ſuch impudencie as ſhould give countenance to this ignominious Decree; partly from the equivocation of the Latin Diſpenſatores, partly from the ſynonymical ſignification which the vulgar hath made of Myſterium, and Sacramentum, the Beetle-heads have hammered out an interpretation The improper uſe of which Word in that place, made Matrimonie a Sacrament amongſt the Papiſts, yet Bellarmin de fends the Tranſlation. Idem eſſe Myſterium, Gracis, & Latinis Sacramentū; Graeci enim cum de Sacramentis agent ſemper 〈 in non-Latin alphabet 〉 vocant Bellar. Lib. 2. de verbo Dei Cap. 14. Parag. Septimus. So oftentimes we call an Aſſe a Beaſt, but to tranſlate Beſtia by the Engliſh Aſſe, would argue either rudeneſſe or negligence in the Tranſlator, or the approver, partialitie in the Apologizer. of Saint Pauls words before cited, ſo ſcurrilouſly contrarie to his meaning, that the Black Dog, which is ſaid to have appeared unto Cardinal Creſcentius, (might he have ſpoken in the Councel) could ſcarce have uttered it without bluſhing. For the Apoſtle meant ſuch Diſpenſatores or Stewards, as our Saviour ſpeaks of in the four and twentieth of Saint Matthew; ſuch as ſhould give their Fellow-ſervants their juſt portions without purloining; ſuch as daily expected their Maſters Return, to call them unto a ſtrict Account of their Stewardſhip. For ſo it is expreſſely added, Moreover, (or as much as belongs unto our office) it is required of Stewards, that they be all found faithfull. 1 Cor. 4. 2.

15 Not to diſpute of the Churches Authority in diſpoſing of Sacraments, nor to exagitate the impietie of this decree, be the one for the preſent ſuppoſed as great, the other as little as they liſt to make it; onely this I would demand of any that is ſo himſelf; whether he can imagine any men, ſober, or in their right mindes, would not aſſoon have urged that text, The fool hath ſaid in his heart there is no God, for eſtabliſhing Atheiſme, or S. Peters check unto Simon Magus, to prove Simonie lawful; as derive the Churches authoritie, for detaining the leaſt part of the Word of life, much leſſe the Cup of Salvation, from theſe words, Let a man ſo think of us as of the Miniſters of Chriſt, 1 Cor. 4. 1. and diſpoſers of the ſecrets of God. What ſecrets? of the Goſpel, before hid, but now to be publiſhed to all the World; of which the ſame Apoſtle elſewhere had ſaid, A neceſsity is laid upon me, and wo unto me, if I preach it not. Of the uſe, or neceſſity of the Lords Cup, not a word in this place, not a ſyllable, for the Lord had ſent him, not to adminiſter this Sacrament, but to preach the Goſpel: of which the Doctrine of the Lords Supper was a part indeed; but where expreſſely and directly he delivers that, doth he intimate by any circumſtance, that either it had been, was, or might be otherwiſe adminiſtred, then according to the patern preſcribed by our Saviour at the firſt Inſtitution? Rather his often repetition of theſe conjunctives, This bread and this cup, eating and drinking, the bodie and bloud, &c. argue, he never thought the one ſhould be received without the other; that this prohibition of the Cup was a particular branch of the myſterie of iniquitie, not to break out till latter Ages, hid from his eyes that had ſeen the Myſterie it ſelf begin to work. As often 1 Cor. 11. ver. 26, 27, 28. as ye ſhall eat this bread (ſaith the Apoſtle) and drink this cup, ye ſhew the Lords death till • e come. Wherefore whoſoever ſhall eat this bread, and drink the cup of the Lord unworthily, ſhall be guilty of the body and bloud of the Lord. Let a man therefore examine himſelf, and ſo let him eat of this bread, and drink of this 〈◊〉 . For he that eateth and drinketh unworthily, eateth and drinketh his own d •… tion, becauſe he diſcerneth not the Lords Bodie. P •… a declarat, hanc poteſtatem pe • pe •• o in Eccleſia •• iſſe, ut in Sacramentorum diſpenſatione, • alva illorum ſubſtiti • 〈◊〉 ſtatuerer, vel •… t, quae ſuſcipi ••• tium utilitati ſeu ipſorum Sacram • totum venerationi, pro rerum, temporum, & locorum varietate magis expedite judicaret. Id autem Apoſtolus non obſcure viſus eſt •• ſinuaſſe, cum ait: Sic nos exiſtimet home, ut miniſtros Chriſti & diſpenſatores myſteriorum Dei, at que ipſum quidum hac poteſtate uſum eſſe, ſatis conſtat, cum in multis a •• s, tum in hoc ipſo Sacramento, cum ordinatis non • ullis circa ejus 〈◊〉〈◊〉 • orinth. 11. verſ. 34. • atera (inquit) 〈◊〉〈◊〉 , diſponam. •… l. •… nt. Seſſ. 2. cap. 2. Yet unto the Trent Councel Saint Paul in the former place, where he had no ſuch occaſion, as not ſpeaking one word either of the Doctrine, neceſſitie, or uſe of the Sacraments ſeems to intimate, and that not obſcurelie, the Churches Authority in diſpenſing them as the Trent Fathers have done. What then might every Miniſter of Chriſt, every diſtributer of Gods ſecrets, have uſed the like authoritie, before the Church repreſentative did, at leaſt, by tact conſent, approve the practiſe? This place doubtleſſe proves, either altogether nothing, or thus much, for the Apoſtles words are indefinite for their literal ſence, equally appliable to every faithfull Miniſter, or private diſpenſer of ſuch ſecrets; not appropriate to the intire publick bodie Eccieſiaſtick, or the Capital or Cardinal parts thereof. Of the Corinthians, to whom he wrote, one ſaid, I am Pauls, another I am Apollos, the third I am of Cephas,; all boaſting in the perſonal excellencies of their firſt Parents in Chriſt, as the Papiſts now do in Saint Peters and his ſucceſſours Catholick Primacie. To aſſwage theſe carnal humours in his children, their Father that great Doctor of the Gentiles, ſeeks more in this, then in any other place of all his Epiſtles, to debaſe himſelf, and diminiſh others high eſteem either of his own worth, or of his calling. •… ver. 5, 6, 7, 8, 9. Who is Paul then? and who is Apollos. but the Miniſters by whom ye believed; and as the Lord gave to every man? I have planted, Apollos watered, but God gave the increaſe. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increaſe; And he that planteth, and he that watereth are one, and every man ſhall receive his wages according to his labour. For we together are Gods labourers: ye are Gods husbandry, and Gods building. And after a ſerious incitement of maſter builders to fidelitie, with the like admonition to Gods husbandry or building, not to rejoyce in men, he concludes as he had begun, Let every man eſteem us (ſuch as I have ſaid) Miniſters of Chriſt and diſpoſers of the myſteries of God. Of whom were they ſo to eſteem? Of Saint Paul himſelf, and every faithfull Miniſter. Doth he then intimate here any ſuch Prerogative above the meaneſt of his brethren, as the Romiſh Clergie uſurps over the whole Chriſtian World? any authority to prohibit, either the Diſpenſers of Gods myſteries from adminiſtring, or men ſo carnally minded as were theſe to whom he wrote from communicating Chriſts bloud as well as his bodie? So the Trent Fathers think; and, as if for their wilfull denial of the Lords Cup unto the people, the Lord had given them the cup of giddineſſe, to caſt them into a Babyloniſh ſlumber whileſt they conſulted about this decree; and their Scribes through wretchleſneſſe had written, what their raving Maſters in their ſickly or drunken dreams, had uttered: we find, in the ſame Decree, another place of S. Paul immediately annexed, though as diſproportionable to the former (as it is placed in their diſcourſe) as a mans head to an horſes neck, both as unſutable to their intended Concluſion, as a ſuper-addition of Fins or Feathers would be, to ſuch a monſtrous Hippocentaurick combination. The place is S. Pauls Concluſion of that diſcourſe concerning the Sacraments, 1 Cor. 11. ver. • 4. Other things will I ſet in order when I come.

16 Granting (what is not neceſſary) he ſpake of ordering matters concerning this Sacrament: to receive the wine as well as the bread, was no part of their preſent diſorder, whoſe miſbehaviour at the Lords Table did miniſter more juſt occaſions to Saint Paul, then long Beards did to the Councel of Conſtance, to denie the uſe of the Cup, might Chriſts blood and bodie, which he had jointly tendered to all, be upon any occaſion juſtly ſevered by man in the adminiſtration of his laſt Will and Teſtament. Whatſoever the number or qualitie of the gueſts be; the great Lords Table muſt be alwayes ſo furniſhed as it was at the firſt Inſtitution; for he hath no reſpect of perſons. If a rich ſtately Prelate come in with a gold ring in goodly veſtiments, and a poor honeſt Laick in vile raiments, he ſaith not to him in Pontifical robes, come ſit you here at my meſſe, where you may drink of my wine, as well as eat of my bread: nor to the poor Laick, ſtand thou there apart, or ſit down here under my footſtool, where thou maieſt be partaker of the crummes which fall from my Table, though not of my cup, which muſt be kept for thy betters High and low, rich and poor, all were redeemed with one price, all at this offering equal, all alike free to taſt of every diſh, ſo they come with wedding-garments, without which even the beſt muſt be caſt out, as unworthy to taſt of any part, if not of all. That part, which the Councels of Conſtance and Trent, upon pretences of reverence to the Lords Supper, have detained from Modern Chriſtians, the Corinthians had received unworthily; yet was not the Cup, for this reaſon, held ſuperfluous by Saint Paul who onely ſought to repreſſe the abuſe, as knowing the uſe of it to be moſt neceſſarie. The matters then he meant to order, when he came, was, to ſet out this Heavenly banquet with greater decencie and ſolemnitie, not to abridge them, of any ſubſtantial or material part thereof.

17 Nor do the Trent Fathers, if we may truſt them upon their Cited in the Precedent Annotation. Parag. 15. words. For they (deſirous as it ſeems to make the whole Chriſtian World as ſottiſh, as themſelves were impious) would make men believe, they could juggle away the Cup, and never touch the very ſubſtance of the Sacrament; as if the wine were not as ſubſtantial a part of the Lords Supper, as was his blood of his bodie, or humanitie. An integral or material part they cannot denie it to be; and ſuch if it be, there Apologie is as ſhameleſſe, as if a man ſhould let out moſt of anothers blood, cut off his arm, or leg, or maim him in ſome principal part, and plead for himſelf, I did not meddle with his ſubſtance, meaning (as the Councel I take it here doth) his Eſſence, ſeeing he is yet as truly a reaſonable Creature, as before.

18 But to debar them of that refuge, it may be they ſought or their That the Cup is an eſſential and ſubſtantial part of the Euchariſt. followers may yet hope to find in the equivocation of this word, ſubſtance, importing as much ſometimes as a material, or integral, ſometimes as an eſſential part. If the Cup be an eſſential and ſubſtantial part of this Sacrament, the Councel by their own confeſſion did foully erre, in prohibiting Communion under both kinds: If no ſuch part it be, they might by their own rule have altogether denied the uſe of it ſo much as to the ſacrificer, or conficient: but ſo the very uſe and end, on which the eſſence of the Sacrament, (as of all other matters of moral practiſe) immediately depends, and by whoſe expiration inſtantly moſt determine, ſhould utterly have periſhed. The end and uſe of this ſacred Inſtitution, as our Saviour expreſſely teacheth, and the Councel grants, was to repreſent the Teſtators Death, yea ſo to repreſent it, as we might be partakers of his bodie and blood, not ſpiritually onely, but withall, (as the Trent Fathers contend) Sacramentally. Admitting then all they can pretend againſt the neceſſity of the Cup [That whole Chriſt were in the Bread alone;] yet this will not preſerve the true and fruitfull uſe of the Sacrament, nor ſalve that deadly wound, the eſſence of it muſt perforce receive from fruſtration of the end, neceſſarily enſuing the Cups abſence. For this Sacrament was ordained, as to repreſent, ſo to exhibit Chriſts body, unto all faithful Communicants, not as intire, and whole; his bloud, not as it was incloſed in the veines: but the one, as torne and rent, the other, as ſhed and powred out upon the croſſe. This is my bloud of the new Teſtament, (ſaith our Saviour) which is ſhed for many, (for all that receive it faithfully) for the remiſſion of ſins. His Bloud then, as ſhed and powred out, is as the loadſtar of penitent and contrite hearts, whereon the eyes of their faith, that ſeek remiſſion of ſins in this Sacrament, muſt be faſtened: for (as the ‖ Apoſtle ſaith) without ſhedding of bloud is no remiſſion. This was the complement of that ineſtimable all-ſufficient Sacrifice, that which repreſents Heb. 9. 22. his precious bloud thus poured out, the principal part of this Sacrament, as wel in reſpect of repreſenting his death, as in applying remiſſion of ſins thereby in general purchaſed, and by this Sacramental Type ſealed to every one in particular; eſpecially if the Trent Councels Doctrine be true, that Chriſts very bloud, which was ſhed upon the croſſe, is really preſent in the Chalice, and might be as immediately ſprinkled at leaſt upon the lips or doors of every faithful receivers heart, as the bloud of the Paſchal Lamb was upon the door-poſts of the Iſraelites. Thus as Satan the Father of lies, ſo falſe opinions ſuggeſted by him, draw men with pleaſure into thoſe evils, for whoſe practiſe in the end they become their chief accuſers. That opinion which at firſt brought in neglect of the Chalice, and, as the Trent Councel preſumed, would have warranted them in making this decree, doth moſt condemn them: for the meaſure of their iniquity, could not have been ſo fully accompliſhed, unleſſe they had held a tranſubſtantiation of the wine into Chriſts bloud.

19 What part of Scripture, can we preſume they wil ſpare, that dare thus countermand the moſt principal of all Gods Commandments? what reckoning may we think, they make of our Saviour Chriſt, that adventure thus ſhamefully to diſanul and cancel his laſt wil and teſtament, defrauding almoſt the whole Chriſtian World, of half their Lord and Maſters royal allowance, partly without any ſhew of Scriptures, either to reſtrain, or otherwiſe interpret theſe Soveraign precepts; partly upon ſuch idle and frivolous allegations, as may further witneſſe their ſleight eſtimate of Gods Word, ſave only ſo far, as it may be wreſted to ſerve their turns.

20 But grant the places there alledged by the Councel, did ſo mitigate That the Trent Fathers had preferred their own Authority above the Scriptures, albeit the Scriptures they alledge for this Decree were as probable at theſe we bring againſt it. either the form of the inſtitution, or the peremptory manner of our Saviours ſpeeches in the ſixth of John, as to make it diſputable in unpartial judgments, whether they did plainly injoyn any neceſſity of communicating under both kinds: the former decree notwithſtanding would manifeſtly infer an uſurpation of Soveraignty over Gods word, quite contrary to the general Analogie of faith, reaſon, and conſcience; by all which, in caſes doubtful, and, for the ſpeculative form of truth, diſputable with equal probability, affirmatively or negatively, we are taught to frame our choice, when we come to practiſe, according to the difference of the matter, or of conſequences, which may enſue more dreadful one way, then the other, alwayes to prefer either a greater good before a leſſe, or a leſſe evil before a greater, though both equally probable. Suppoſe then theſe two contradictory propoſitions, [The denial of the Cup is a mutilation of Chriſts laſt will and teſtament: the denial of the Cup is no mutilation of Chriſts laſt will, and Teſtament,] were, for their ſpeculative probabilities, in juſt examination, equipendent; yet the doctrine of faith delivered in Scripture, reaſon and conſcience, without contradiction, inſtructs us, that to alter, abrogate, or mutilate the ſon of Gods laſt Will and Teſtament is a moſt grievous, moſt horrible, moſt dreadful ſin; but to permit the uſe of the Chalice hath no ſuſpition of any the leaſt evil in it. Had the Trent Fathers thus done, they had done no worſe then our Saviour, then his Apoſtles, then the Primitive Church, (by Seſſ. 21. Cap. 2. their own confeſſion) did. This exceſſe of evil, without all hope of any the leaſt compenſative good to follow upon the denial, ſhould have ſwaied them to that practiſe, which was infinitely more ſafe, as not accompanied with any poſſibility or ſhew of danger; although the ſpeculative probability of any divine precept neceſſarily injoyning the uſe of the cup, had been none. Thus peremptorily to adventure upon conſequences ſo fearful, whereto no contrary fear could in reaſon impel, nor hopes any way comparable allure them; thus imperiouſly to deprive the whole Chriſtian World of a good, in their valuation, (teſtified by their humble ſupplications and frequent embaſſages to that Councel) ſo ineſtimable, without any other good poſſible to redound unto the deniers, ſave only uſurpation of Lordly Dominion over Chriſts heritage, plainly evinceth, that the Church is of far greater authority with them, then GODS Word, either written in the Sacred Canon, or their hearts; then all his Laws, either ingrafted by nature, or poſitive, and Supernatural. For,

21 Admit this Church repreſentative had been fully perſwaded in conſcience rightly examined, and immediately ruled by Scripture, that the former decree did not prejudice the inſtitution, uſe, or end of this Sacrament; yet moſt Chriſtians earneſt deſire of the Cup, ſo publickly teſtified, could, not ſuffer them to ſleep in ignorance of that great ſcandal, the denial of it needs muſt give to moſt inferiour particular Churches. Wherefore the rule of charity, that moved the Father of the Gentiles to that ſerious proteſtation. 1 Cor. 8. 13. Sacroſancta oecumenica & generalis Tridentina Synodus, in ſpiritu ſancto legitimè congregata, praeſidentibus in ea eiſdem Apoſtolicae ſedis Legatis, cum de tremendo, & Sanctiſſimo Euchariſtae ſacramento varia diverſis in locis—errorum monſtra nequiſ 〈◊〉 dae • -onis artibus circumferantur, ob quae in nonnullis provinciis multi à Catholicae Eccleſiae fide atque obedientia vid •… diſceſſiſſe; Cenſuit, ea quae ad communionem ſub utra que ſpecie, & parvulorum pertinent, hoc loco exponenda eſſe: quapropter cunctis Chriſti fidelibus interdicit, ne poſthac de iis aliter vel credere vel docere, vel praedicare audeant 〈◊〉 eſt his decretis explicatum at que definitum. Concil. Trid. Seſſ. 21. in Proaemto. If meat offend my brother, I will eat no fleſh while the world ſtandeth that I may not offend my brother: ſhould in all equity, divine, or humane, have wrought theſe Prelates hearts to like profeſſion, If want of their ſpiritual drink offend ſo many Congregations, and ſuch a multitude of our brethren, we will rather not uſe our lawful authority acknowledged by all, then uſurp any that may be offenſive or ſuſpicious unto others, though apparantly juſt unto our ſelves: for they could not be more fully perſwaded, this decree was juſt, then Saint Paul was that all meats were lawful to him.

22 But may we think theſe Prelates had no ſcruple of conſcience, whether the very form of this decree were not againſt our Saviours expreſſe command, Mat. 26. 27 Bibite ex hoc omnes, drink ye all of this: For mine own part, whiles I call to mind, what elſe-where I have obſerved, that the Jews were never ſo peremptory in their deſpightful cenſures of our Saviours doctrine, nor ſo outragiouſly bent againſt his perſon, as when their hearts were touched in part with his miracles, or in ſome degree illuminated with the truth he taught: The Councels extraordinary forwardneſſe to terrifie all Contravenaries of this decree, makes me ſuſpect they were too conſcious of their own ſhallow pretended proofs to elude Gods word, whoſe light and perſpicuity in this point had exaſperated their hardned hearts, and weak-ſighted faith, to be ſo outragious, in the very beginning of that ſeſſion, as if they had meant to ſtifle their conſciences, and choak the truth, leſt theſe happily might croſſe their proceedings, or controul their purpoſes, if this cauſe ſhould once have come to ſober and deliberate debatement, For, as theeves oftentimes ſeek to avoid apprehenſion by crying loudeſt, Turn the Thief; ſo theſe wolves hoped wel to ſmother their guilt, and prevent al notice taking of their impiety by their grievo us exclamations againſt others monſtrous impious opinions in this point interdicting all upon penalty of the cauſes following, ere they had determined ought to teach, preach, or believe otherwiſe then they meant to determin.

23 Yet, though the Councel accurſe all that hold communication under both kinds as a neceſſary doctrine, it doth not abſolutely inhibit all uſe of the Chalice, but leaves Cum •… ſancta Synodus ſuperiori ſeſſione duos articulos, aliàs propoſitos; & tum nondum diſcuſſos, vide •… ; an rationes, S quibus Catholica Eccleſia adducta ſuit, ut communicatet laicos, atque etiam non cele •… ntes Sacerdotes, ſub una panis ſpecie, ita ſint retinendae, ut nulla ratione calicis uſus cuiquam ſit permittendus: Et, Au, ſi honeſtis & chriſtianae cha •… ati conſentaneis rationibus concedendus alicui vel natione vel regato calicis uſus videatur, ſub aliquibus conditionibus concedendus ſit, & quanam illae ſint, in aliud tempus, oblata ſibi occaſione, examinandas, atque dermiendas reſervaverit; nunc, corum, pro quibus petitur, ſaluti optime conſultum volens, decrevit, integrum negotium ad ſanctiſſimum Dominum noſtrum eſſe referendum, prout praeſenti decreto refert, qui pro ſua ſingulari prudentia id efficiat, quod utile reipublicae Chriſtianae & ſalutare perentibus uſum calicis ſore judicaverit. Concil. Trident. viceſſima ſecunda Seſſione in decreto ſuper petit: de conceſſione Calicis. it free unto their Lord the Pope to grant it, upon what Conditions he pleaſe, either unto private men, or whole Nations. Upon what conditions then, may we preſume, wil it pleaſe his Holineſſe for to grant it? upon any better then Satan tendred all the Kingdomes of the Earth unto our Saviour? For this fained ſervant of Chriſt, a true Gehazi, repining at his Lord and Maſters ſimplicity, that could refuſe ſo fair a profer, made after Satan in all haſte, ſaying, in his heart, I wil ſurely take ſomewhat of him, though my Maſter ſpared him; and, pretending, a meſſage in his name, to whom all power was given in Heaven and in earth, hath got an intereſt in the chief Kingdoms of the World, diſpoſing ſuch as he can beſt ſpare, or worſt manage, to any potent Prince, that wil fall down and worſhip him and his copartner the Prince of darkneſſe; who, of late years, have almoſt ſhared the whole World betwixt them; the one ruling over inſidels, the other over profeſſed Chriſtians. And ſeeing the Pope (becauſe his pomp and dignity muſt be maintained by Worldly wealth and revenews) dares not part with the propriety of ſo many Kingdoms at once, as Satan (who only looks for honour) profered; he hath found out a trick to ſupply his wants, for purchaſing like honour and worſhip by his office of keeping S. Peters keys, if earthly Provinces or Dominions fail him, Gods Word, his ſons bloud and body, all, ſhal be ſet to ſale, at this price, Fall down and worſhip him. For no man, we may reſt aſſured, no Nation or Kingdom, whom he can hinder, ſhal ever taſte of the Lords Cup, unleſſe they wil firſt acknowledge lawful authority in him, to grant, deny, or diſpoſe of it, at his pleaſure; which is an homage wherewith the Devil is more delighted, then if we did acknowledge him Supream Lord of all the Kingdoms of the Earth: for that were as much leſſe prejudicial to Chriſts prerogative royal, as a damage in poſſeſſion or goods would be to a perſonal diſgrace, or ſome foul maim or deformity wrought upon a Princes body.

CAP. VI.

Propounding what poſſibly can be ſaid on our adverſaries behalf for avoiding the force of the former arguments: and ſhewing withal the ſpecial points that lie upon them to prove, as principally, whether their Belief of the Churches authority can be reſolved into any divine Teſtimony.

1 UNto all the difficulties hitherto propoſed, I can rather wiſh ſome learned Prieſt or Jeſuite would, then hope any ſuch ever wil directly anſwer point by point. For the Readers better ſatisfaction I wil firſt briefly ſet down, what poſſibly can be ſaid on their behalf and, after a diſcloſure of their laſt ſecret refuge, draw forth thence the dead and putrified darkneſſe of Romiſh faith; which unto the ignorant and ſuperſtitious, that cannot uncover the holes and clefts wherein theſe impoſtors upon every ſearch are wont to hide it, may yet ſeem to live and breath; as the Fable went of S. John the Evangeliſts body, after many years repoſal in the grave; or as the blinded Jews to this day brag, the ſcepter of Judah yet flouriſheth, beyond Babylon in Media, or ſome unknown part of India, whither no European is likely to reſort for a diſproval of his relation.

2 Unto the Demonſtrative Evidences as wel of their error in expounding Scriptures pretended for, as of other Scriptures rightly alledged by us againſt their former or like Decrees, they wil be ready to oppoſe what Bellarmin hath L. 3 c. 10. done, That the Church muſt judge of Scriptures Evidence, and private errours in expounding it, not private men of the Churches expoſitions. Unto the objected dreadful conſequences of their decrees, (could theſe poſſibly be erroneous) they would regeſt diſobedience to the Church; that to diſobey it, is to diſobey God, Father, Son, and Holy Ghoſt, a ſin as hainous as mangling of Chriſts Laſt Will and Teſtament, as Idolatry. On the contrary, to obey the Church even in her negative decrees and naked deciſions, unguarded with any pretence of Scripture, (much more where this loving Mother, for the education of her children wil vouchſafe, what ſhe need not, to alledge ſome clauſe or ſentence of Holy writ) we obey not the Church only but Gods Word alſo, though not in thoſe particular places, which in our judgements either contradict the former, or like decrees, or elſe make nothing at all for them; yet in texts produced for the Churches tranſcendent general authority. As he that adores the conſecrated hoſt in proceſſion, becauſe his holy Mother commands him ſo to do, or accounts want of Chriſts bloud no loſſe, becauſe denied him by her authority; although unto private ſpirits he may ſeem to contradict that Law, Deut. 6. 13. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve: doth yet ſincerely obey the Holy Ghoſt, and rightly obſerve the true ſence and meaning of theſe his dictates, Peter I have prayed for thee, that thy faith ſhould not fail. Peter feed my ſheep. Thou art Luke 4. 8. Peter, and upon this rock will I build my Church. From theſe places once firmly believing the Church poſſibly cannot erre, he muſt not queſtion, whether the the practiſes by it injoyned contradict the former laws both being delivered by the holy ſpirit, who cannot contradict himſelf. This I take it, is the ſum of all the moſt learned of our adverſaries can or would reply unto the former difficulties.

Not to draw faſter, but rather remitting the Vide Lib. 2. Cap. 30. former Bonds, wherein they have inextricably intangled themſelves, by their circular progreſſe in their reſolution of faith; admit their late doctrine left any poſſibility of knowing Scriptures, acknowledged by both to be Gods word, or of diſtinguiſhing humane teſtimonies (written or unwritten) from divine: The preſent queſtion we may draw (with their free conſent) unto this iſſue; whether their belief of the Churches infallible authority, undoubtedly eſtabliſhed, as they pretend, in the fore-cited places, can be truly reſolved into any branch of the Firſt Truth, or into humane teſtimonies only. If into the later only, the caſe is clear, that abſolutely obeying the Romiſh Church, in the former or like decrees, (which her authority ſet aſide) to all or moſt mens conſciences would ſeem to contradict Gods principal laws; we believe, and in believing obey, men more then God; humane authorities, laws, or teſtimonies, more then divine.

4 The ſtrength or feebleneſſe of Roman faith wil beſt appear, if we try it in any one of theſe joynts. Whether by Divine teſtimony it can be proved, that S. Peter had ſuch an univerſal, infallible, abſolute authority, as theſe men attribute unto the Pope: Whether by like infallible teſtimony it can be proved, the Popes from time to time, without exception, were Peters undoubted ſucceſſours, heirs apparant to all the preheminencies, or prerogatives he injoyed: Whether either the ſoveraignty or univerſality of their authority, (ſuppoſed probable in it ſelf, or to themſelves;) or particular injunctions derived from it, can be ſo fully notified to all Chriſtians, as they need not queſtion, whether in yielding obedience to decrees, of like conſequences as were the former, they do not grievouſly diſobey Gods Word. For though the Popes themſelves might know this truth by Divine revelation, or otherwiſe, their internal aſſurance, unleſſe generally communicable by divine teſtimonies, could be no warant unto others, for undertaking matters of fearful conſequences, whereof they doubt, not only out of ſecret inſtinct or grudging of their conſciences, but from an apprehenſion of oppoſition betwixt the very forms of laws papal, and divine.

5 Firſt, it is improbable, that he to whom our Saviour ſaid; If thy brother treſpaſſe Peter was not the Church. Mat. 18. 17. againſt thee, dic Eccleſiae, was the Bell. lib. 2. de Pont. Rom. cap. 12. Quae dicuntur Petro, ut uni ex fidelibus, certè omnibus fidelibus dicta intelliguntur: ut Mat. 18. Si peccaverit in te frater tuus, &c By this reaſon then the Pope muſt appeal to the Church; who then are meant by the Church? Reſpondemus (ſaith Bellarmin) illud Dic Eccleſiae, ſignificare, deſer ad publicum Eccleſiae judicium, id eſt, ad eos, qui publicam perſonam in Eccleſia gerunt. Bellar. lib. 1 de Pontiſ. Rom. cap. 6. So that if any man offend the Pope, the cauſe muſt come to be decided, by himſelf, as a publick perſon. Church unto which all muſt, from which none may appeal: Or, if Peter, the Pope if he wil be Peters ſucceſſor, muſt, in caſes of controverſie, appeal unto the Church. How is he then, as our adverſaries contend, the Church, or ſuch a part of it, unto whom all, even Peter himſelf (were he alive) muſt appeal? Muſt others appeal to him, as Judge, in his own cauſe? or he unto himſelf alone? Not as alone, but (ſo a late Papiſts, to my remembrance, anſwers Gerſon) as accompanied with his fellow Conſul, his Chaire, which is to him, as Caeſar was to Julius: and ſo ſhal Gods word be to both; as Bibulus was to Julius Caeſar, a meer pretence, or bare name of authority, nothing elſe. Yet if that word avouch, that neither S. Peters, or his ſucceſſors Faith, could ever fail in determining controverſies, we contradict it, not the Popes deciſions only, if we do not in all doubtful doctrines fully rely upon them.

CAP. VII.

That neither our Saviours prayers, for the not failing of Peters faith: Luke 22. 32. nor his commending his ſheep unto his feeding: John 21. 15. prove any ſupremacy in Peter over the Church, from which the authority of the Pope cannot, with probability, be derived.

1 IS it then probable, our Saviours prayers for S. Peter did collate any authority Our Saviours prayers for S. Peter did not beſtow upon him any •… umenical Soveraign authority, abſolutely infallible in ſuch ſence as the Romaniſts would make the Popes. upon him, either oecumenical for extent, or ſoveraign for others dependence on it; or abſolutely, and perpetually infallible for time, without integrity of life, or other condition: beſides ſuch Cathedral conſultation, as is required in the Pope to ſupport it? Rather the proper effect they aimed at, was an extraordinary aſſiſtance in the practiſe of ſuch points, as already had been, or afterwards ſhould be revealed unto him. Our Saviour while he uttered them, did clearly foreſee all his followers ſhould be ſifted by Satan; he that profeſſed greateſt love and reſolution, more then all the reſt, in ſuch fearful ſort, that without this promiſed ſupportance, his faith had utterly failed: which though afterwards it proved much ſtronger, by this ſhaking, yet whether ſtronger then was any of his fellows, is uncertain, moſt unfit to be diſputed: Howſoever, no circumſtance in that place prognoſticates, or aboads ſuch extraordinary future ſtrength, rather all ſuppoſe for the preſent, a peculiar neceſſity of his Maſters prayers for him, as foreſeeing his tripping (to uſe the mildeſt cenſure) would be ſo dangerous, as the memorial of his recovery, might be a perpetual incouragement to all back-ſliders, againſt diſtruſt of Gods mercies. No man ſo fit to raiſe up ſuch as are fallen, The Admirable Uſe of Peters Fall foreſeen by the All-ſeeing Wiſdom of God. or wallow in the filth of ſin, as he that hath firmly apprehended grace from above (or rather is ſo apprehended by it) and yet can withall, out of a ſincere and humble acknowledgement of his relapſes, ſtoop lower then others in ſpiritual graces his inferiours, and as it were let himſelf into the pit of deſpair, wherein ſinners lie, linking their preſent frailty in his own forepaſſed infirmities. It much diſagrees with my temper, ever to exaggerate the ſins of Gods Saints; yea, I think the denial of Chriſt was leſſe ſinful in Saint Peter, then the like would be in many others, that have received leſſe grace, becauſe the temptation was above meaſure Not in reſpect of danger repreſented (which was but death) but of extraordinary licence at that time granted to the power of darkneſſe. extraordinary permitted (no doubt) to this end, that he might be a more faithful comforter of his brethren; whoſe faith was feeble, crazed, or decayed. He that hopes with fruit to reprehend, or exhort men much daunted, or aſhamed at the foulneſſe of their offences, muſt as far as truth will ſuffer him, acknowledge himſelf to be a ſharer in his own reproofs, to have been ſometimes tainted with the original of their preſent grief: for ſo the parties grieved will be leſſe jealous, and conceit the medicine better. Thus the royal hoſt, in the Poet, cheers up his Princely gueſt, amated at the mention of his infamous anceſtors.

Statius lib 1. Theb. 98 • .Ne perge queri caſuſ que priorum Annumerare tibi: Noſtro quo que ſanguine multum Erravit pietas nec culpa nepotibus obſtat. Tu modo diſſimilis rebus mereare ſecundis Excuſare tuas.— Did Parents ſhame their children ſtain, ſweet Prince thy caſe were mine: For Piety, ſometimes, her courſe did alter from our line, The bleminſh though did not deſcend. Let vertue be thy guide; So ſhall thy fame, thy Parents faults, though Foul and Monſtrous Hide.

2. By theſe, and like circumſtances, may our Saviours words, [But I have prayed for thee that thy faith fail not: Therefore when thou art converted ſtrengthen thy brethren] be conſtrued moſt appoſitely to his meaning. What was •… uſually manifeſted as great want of chriſtian charity and reſolution, as Peter did in that denial; or, as great ignorance in divine myſteries as Peters was, when our Saviour ſaid unto him: get thee behind me Satan. it then Peter was to ſtrengthen in others? That which had been defective in in himſelf. Was that his charity, his faith, or both? We read (ſaith Bellarmin) Peters charity did fail; that his faith did fail, we never read. In vain then doth Bellarmin, in vain do all his fellows labour, to prove our Saviour ſhould in theſe words ratifie a perpetually indeficient purity of Roman faith? for Peter was to repair in others what had been impaired in himſelf; to prevent, if it were poſſible, the like fall in ſuch as did, or to themſelves did ſeen to ſtand; to convert, reſtore and ſtrengthen ſuch, as in like, or worſe ſort had denied their Redeemer. With much greater probability might the Romaniſts ſeek to eſtabliſh a perpetual indeficient Chriſtian charity in Peters ſucceſſors, had Peters love, or charity only failed. But the bad lives and manners of the Roman Clergie, would give too manifeſt evidence againſt them in this attemp: In this reſpect have theſe ſtout challengers taken upon them the defence, of a never-failing faith, becauſe not ſo eaſily confuted. For, it is a matter very hard (I muſt confeſſe) to prove, That faith can never fail, which may deny Chriſt, ſo formally and conſtantly as Peters did, without defect. The beſt is, that by their own confeſſion this place can prove, the acts or exerciſes of Roman faith to be no better, then S. Peters was in this denial of Chriſt. His offence, they grant, was foul, but his faith without defect. So may Popes be monſtrouſly luxurious in their lives, but alwayes infallible in their Doctrine. Reader, conſult with thine own heart, and give ſentence (as in the ſight of God) of the whole frame of their Religion, by the foundation: and of the foundation (ſuch as they willingly acknowledge faith to be of all true Religion and every Chriſtian vertue) by Bellarmins teſtimony. If Peter became (as they pretend) the Fundamental Rock, by confeſſing: that Religion doubtleſſe, which hath no better ground of infallibility, then Peters Faith not ſecured from a threefold denial of Chriſt, was firſt planted by the Spirit of Error, and of Antichriſt.

3 Not to diſpute any longer, what it was, but who they were S. Peter was to ſtrengthen: all without exception? This juſtly may ſeem impoſſible, ſeeing the exerciſe of his Miniſtery could not extend to all Nations, much leſſe unto all ages. Yet theſe words bequeath no hereditary royal juriſdiction over all perſons, but rather injoyn perſonal acts of penitency unto Saint Peter, for his former perſonal offence. He had found extraordinary mercy at his Lord and Maſters hands; and was to communicate the like unto his fellow ſervants more guilty of his offence. Chriſt after his faith had failed did convert and ſtrengthen him againſt the like temptation; and he, converted, was commanded to convert and ſtrengthen others. Whom? Not ſuch as by converſion might become his brethren, or rather his children in Chriſt; but rather ſuch, as were hewn out of the ſame rock, and could truly call Abraham their father, Sarah their Mother, joint profeſſors with him of Moſes Law and the Prophets, more then his brethren and aſſociates, in denying him, of whom Moſes and all the Prophets bare teſtimony.

4 To ſubtract all matter of calumniation from men, too much diſpoſed to cavil without any probable cauſe, or juſt occaſion: notwithſtanding his threefold denial of Chriſt, I deny not a triple or quadruple prerogative in Peter, in reſpect of Chriſts other Apoſtles; yet conſiſting, not in any authority more infallible in it ſelf, or more ſoveraign for ſuperiority, over ſuch as were to depend upon him as a chief meſſenger of the Lord of Hoſts, but in an extradinary efficacie of his ordinary Apoſtle-ſhip. In what reſpect then was his ordinary Miniſtrie or Apoſtle-ſhip, ſo extraordinarily powerful? In reſpect of the univerſal Church throughout all Ages, or of the Jewiſh Synagogue for the time being only? S. Paul confutes the former as evidently as he plainly avoucheth the later, Gal 2. 7, 8, 9 When they ſaw the Goſpel over the uncircumciſion was committed unto me, as the Goſpel over the circumciſion was unto Peter (for he that was mighty by Peter in the Apoſtle-ſhip over the circumciſion, was alſo mighty by me towards the Gentiles) James and Cephas and John, which were counted to be pillars, knew of the grace that was given unto me, they gave to me and to Barnabas the right hands of fellowſhip, that we ſhould preach unto the Gentiles and they unto the circumciſion.

5 Here the leſſe in ſpeech I amplifie, the more in heart and mind I tacitely S. Peters extraordinary power and efficacy in converting the circumciſion. admire the unſpeakable power and wiſdom of our God, that by the extraordinary offences or infirmities of one or two, can firmly eſtabliſh the faith of all his Saints. Albeit he uſed the Miniſterie of every other Apoſtle, in reconciling the world unto himſelf: yet Paul and Peter were as the two principal intermediate elements, proportioned and qualified of purpoſe, for the more apt connecting this mixt inferiour Globe with the Heavenly Sphere, the ſons of men with the ſon of God; the one by ſymbolizing with the Jew, the other with the Gentile in his ſin, both with Chriſt in true wiſdom, in all good gifts and graces of the ſpirit. Saint Pauls offences againſt God manifeſted in the fleſh, have the ſame proportion to Saint Peters, that the ignorance, infidelity or idolatry of the Gentiles had with the Jews delinquency, or Apoſtacy from the God of their Fathers. Saint Paul had not known our Saviour in the fleſh, ignorant of his wiſdom in teaching or power in working, and in his ignorant zeal unto Moſes and the Law, did perſecute his followers and diſciples after his reſurrection; hereby made a fitter Symbole for reconciling the Gentiles unto God, whom they had not known, uſually miſled in a blind devotion to their dumb Idols and traditions of their elders, to hate and perſecute the Jews, the only profeſſors of true Religion, the only ſervants till that time of the everliving God. S. Peter had long converſed with our Saviour, heard him teach as never man taught, ſeen him do what no man elſe could ever do, his eyes had beheld the brightneſſe of his excellent glory, and, out of his apprehenſion of his Deity he had profeſſed more then ordinary love, ‖ Lord I am ready to go with thee into the Priſon, Luke 22, 3 • . and to death: yet when he comes unto his trial, flatly denies that ever he knew him; hereby more fitly qualified for recovering the backſliding Apoſtatical Jews, who had known the Lord, and all the wonders which he had wrought for Iſrael: they had profeſſed ſuch love and loyaltie to him, as no people could do more unto their Gods; poſterity ſtil retaining the proteſt ations of their Religious fathers; All this is come upon us, yet do we not forget thee, neither deal we falſely concerning thy covenant. Our hearts are not turned back, neither our ſteps gone out of thy paths. Surely for thy ſake are we ſlain continually, and are counted as Sheep for the ſlaughter: Yet when he came in the ſimilitude of man to exact obedience and allegeance at their hands, they wil not know him; but, as Samuel had foretold, caſt him off from raigning over them, and openly proteſt againſt him; We have no King but Caeſar.

6 Anſwerable to this obſervation is the ſucceſſe of their Apoſtleſhip, regiſtred by the Evangeliſt. We never read ſo many Jews at once ſo throughly converted by our Saviour, or ſo ſeriouſly affected with his Doctrine in his life time, as with that memorable Acts 2. 14. unto the end of the chapter. Acts 3. 12. to the 13 verſe of the 4. chapter. ſermon of S. Peter. The manner of his reiterated appellations [Ye men of Judea, and ye all that inhabit Jeruſalem. Ye men of Iſrael. Acts 2. 20. Acts 3. 25. Men and Brethren.] Of mentioning Gods promiſes made to them, and to their children; of his reply; his earneſt beſeeching and exhorting them, that had appealed joyntly to him, and the other Apoſtles: argue theſe were the brethren, he in particular was injoyned to convert, confirm and ſtrengthen. And like a ſkilful Surgeon, that knew by his own recovery how to prick their conſciences, without giving them a deadly wound, he preſſeth them in the laſt place, with crucifying the Lord of glory. The mention whereof had been enough in others judgement, to have moved them to deſpair: but this comforter knew by experience, that to be throughly toucht in heart, as he had been, for ſuch foul offences paſt, was the readieſt way to that true repentance, which he found, and ſuch repentance the ſureſt holdfaſt of lively faith. But he that was thus powerful in the circumciſion, became a ſtone of offence unto the Gentiles, with whom he had to deal at Antioch. For by his tripping in an uncouth way, (as being out of his natural Element) he made them ſtumble, juſtly reproved, for his amphibious converſation with men of tempers ſo contrary, by S. Paul; under whoſe hand the edification of the Gentiles did better proſper. Yet he nothing ſo powerful in converting the Jews, though his zeal towards them was no leſſe then S Peters S. Pauls extraordinary power and efficacy in winning the Gentiles unto Chriſt. was; his endeavours to ſow the ſeed of life in their hearts, as great, but with ſmall hope of ſeeing any fruit of his labours. But it wil be worth the Readers pains, I am perſwaded, to obſerve; that albeit he preſſe the Jews at Antioch with the very ſame arguments, (but more forcibly and artificially framed) wherewith S. Peter had converted ſo many, yet is enforced to make a contrary concluſion. Peter concludes in hope prognoſticating ſucceſſe, Acts 2. 28. Amend your lives, and be baptized every one of you in the name of Jeſus Chriſt, for the remiſſion of ſins, and ye ſhall receive the gifts of the Holy Ghoſt; For the promiſe is made unto you and to your children. And the ſame day were added to the Church about three thouſand ſouls. See the like ſucceſſe of his preaching. Acts 4. 4. Saint Paul, for Concluſion, takes his Farewel of them, as no part of his peculiar charge; only tels them it was his, and his fellow Barnabas duty, to admoniſh them. Then Paul and Barnabas ſpake boldly, and ſaid, It was neceſſary that the word of God ſhould firſt have been ſpoken unto you: but ſeeing you put it from you, and judge your ſelves unworthy of everlaſting life, lo, we turn to the Gentiles. For ſo hath the Lord commanded us; ſaying, I have made thee a light of the Gentiles, that thou ſhouldeſt be the ſalvation unto the end of the World. And when the Gentiles heard it, they were glad, and glorified the word of the Lord: and as many, as were ordained unto eternal life, believed. Thus the Word of the Lord was publiſhed throughout the whole Country: But the Jews ſtirred certain devout and honourable women, and the chief men of the City and raiſed perſecution againſt Paul and Barnabas, and expelled them out of their Coaſts. Acts 13. 46.

7 Thus it is as true of graces, as natures ordination, 〈 in non-Latin alphabet 〉 : the power and efficacy of Chriſts chief Apoſtles, is reſtrained unto their proper and limited Sphere; God alwayes bleſſing thoſe endeavours beſt, that are imployed within the precincts of that peculiar charge whereto he appoints us. By that which hath been ſaid it may appear, that Saint Peters and Saint Pauls prerogatives, how great ſoever, were both perſonal, to expire with themſelves; although a title of ſupremacy over the Gentiles might be pretended, with much greater probabilitie from S. Paul, then from S. Peter, whoſe peculiar charge was the Jew; as may be yet further manifeſted by the place moſt urged for his, and his Succeſſors oecumenical juriſdiction, bequeathed, as the Romaniſts ſuppoſe, in theſe words, Peter feed my lambs, Peter, feed my ſheep.

8 But the natural circumſtances of that place compared with the late expoſition Who were the ſheep Peter was principally appointed to feed, and what authority he had over them. of the former, deads all their blows, thence intended againſt us, ere they can rightly frame themſelves to fetch them. A little before theſe words were uttered, Peter deſirous to approve his exceſſive love to our Saviour, and manifeſt more then an ordinary deſire of his company (that had appeared unknown unto him, but from Johns notification) girt his coat about him, and caſt himſelf into the Sea, whiles the other Diſciples (not above two hundred Cubits from Land) came by ſhip to meet him. After a ſhort dinner paſſed, as the text ſeems to inſinuate, in ſilence; Jeſus ſaid unto them, come and 〈◊〉 , and none of are Diſa • ples •… ask him 〈◊〉 art thou? 〈◊〉 they knew he was the 〈◊〉 . John 21. 12. at leaſt not entertained with ſuch variety of diſcourſe, as might either interrupt ſome private intimation made to Peter of future conference, or put the former occaſion of this following exhortation out of the other Apoſtles memory: our Saviour enjoyns Simon the ſon of Jona, to feed his Lambs, and, again, and again to feed his Sheep. He ſees him then like a loving Souldier, deſirous (by his adventurous approach unto him) to recover his former reputation, much impaired by denying him. Whether our Saviour check or cheriſh this deſire I queſtion not; much leſſe determin. His ſpeeches, with the former circumſtances, import thus much, Thou haſt made profeſſion of more then ordinary love unto me of readineſſe to lay down thy life for my ſake, though all others, even theſe thy fellows, ſhould forſake me; willing I ſee thee, by thy preſent hazard of it, to make thy former words good. But wouldeſt thou have me yet to ſhew thee a more excellent way? I have told thee it long ſince, Thou art converted, ſtrengthen thy Brethren. SIMON the Son of JONA, if thou deſire to prove thy ſelf a CEPHAS, or teſtifie the ſincerity of thy faith and love, which by the powers of darkneſſe were of late ſo grievouſly ſhaken, Feed my Lambs. Feed my Sheep. Yea ſeeing thou thrice deniedſt the Shepheard of thy ſoul, I ſay unto thee the third time, Feed my ſheep. Let the memory of thy fore-paſſed threefold ſin; alſo let this my preſent threefold admonition, excite thee unto triple diligence in thy charge; to ſhew ſuch pitty and compaſſion, as I have ſhewed to thee, unto that loſt and ſcattered Block, which have denied me, or conſented to my crucifying. Let thy faithful performance of what I requeſt thee at my farewel, be the firſt teſtimony of thy love to me, to be laſtly teſtified by the loſſe of thy life, which thou didſt promiſe me when I gave mine for my ſheep, but ſhalt not pay until thou haſt fulfilled this my requeſt; Verily, verily I ſay unto thee, when thou waſt young thou girdedſt thy ſelf, and walkedſt whither thou wouldſt, Thus much it ſeems Peter did prophecy unaware John 1 • . verſe 37. but failed in application of the time. So our Saviour ſaith, Thou canſt not follow me now, but thou ſhalt follow 〈◊〉 afterward: as well in death as in life after death. but when thou ſhalt be old, thou ſhalt ſtretch forth thine hands, and another ſhall gird thee and lead thee whither thou wouldeſt not, John. 21. 18.

9 But here Bellarmin, alwayes exceeding witty, either to elude Scriptures, whoſe natural meaning is evidently againſt him, or to collect a gulling ſence from ſuch, as nothing at all make for him, would infer that the Poſſeſſive, 〈1 paragraph〉 . M • . neceſſarily refers Peters charge, or juriſdiction, unto all the flock that called Chriſt their Lord, Owner. For ſeeing after his reſurrection there was but one Fold; for this great Shepherd to ſay; My ſ •… , could not diſtinguiſh one ſort from another; and therefore none to be exempted from Peters overſight. But, the Flock, though One in reſpect of the O •… , which had purchaſed all with one price, did conſiſt of ſheep much different in Breeding, and Retaining their ſeveral Marks; ſome were of the Circumciſion, others of the Uncircumciſion; the former had been our Saviours peculiars charge in his life time (for he was not ſent but unto the loſt—ſheep of Iſrael;) theſe he might with note of diſtinction, call My ſheep. As if a Shepherd, raiſed to better fortunes, ſhould purchaſe a great many more ſheep, then he was wont to look to himſelf and refer both ſorts to ſeverall keepers, though both to Fold together in the evening, he might Signanter, ſay to the one, look well to my ſheep, though both Flocks were his by right of poſſeſſion; but onely the one his, by a peculiar relation of former charge or over-ſight. And thus, as we have ſaid before, the Jews were committed peculiarly to Saint Peters care. Albeit, conſonantly to the former expoſition of both places alledged, our Saviour by My ſheep, might onely intimate his tender care over his flock, without diſtinction; that Peter might more carefully feed as many as he could perſonally look to, ſeeing the proof of his love to his Lord and Maſter, and of his fidelity which had failed, did conſiſt herein. As for Vide Bellar. de R • m Pont. lib. 1. cap. 16. Bellarmines other collections, that our Saviour, by mentioning his ſheep, ſhould mean Prelates or Superiours; by his little ſheep (ſo their vulgar diſtinguiſheth,) inferiour Paſtors; by his lambs, meer Laicks, ſuch as have Fathers but no children in Chriſt: they onely prove that in this light of the Goſpel, there is a generation of men profeſſing Chriſtianity, yet as apt as groſſely to transform Chriſts Spiritual love, as the Heathen did his Fathers glory, into the ſimilitude of their carnall corrupt affections.

10 If it may ſtand with Chriſtian ſobrietie, ſo preciſely to determin of particular differences implied in theſe words; it is moſt likelie our Saviour meant to include all ſorts of people, according to the different care their diverſe eſtates required: ſome were to be tenderly handled and cheriſhed like lambs; others to be lookt unto like elder ſheep, and to be fed with ſtronger meat, but with leſſe perſonal or aſſiduous attendance. There is no one kind of argument perſwades me more, the Romiſh Church is led by the Spirit of errour, then whiles I obſerve, how they ſtill approve themſelves to be Peters ſucceſſours in denying Chriſt, and going the wrong way unto the truth of the Goſpel; alwayes like ungracious children, ſeeking to enter upon the inheritance bequeathed, without performance of what the Teſtator principally required. Our Saviour requeſted Peter in theſe termes, Feed my ſheep (not thine;) intimating, he ſhould approve himſelf a Faithfull Shepherd, one that was to give ſtrict account unto the Owner, of whatſoever befell the flock: theſe men by commiſſion pretended from Saint Peter, would make themſelves great ſheep-maſters, to kill and eat at their pleaſures. That to feed, is all one, as to rule and govern, as they would have it, is a conceit of men onely minding their bellies, or ſeeking to be fed by others ſpoils. That feeding or Paſtorſhip is alwayes accompanied with Rule and Authoritie, none that ever taſted any Spirituall food will deny. That Peter was a Paſtor and a Feeder, an extraordinary Paſtor, a principal Feeder, and therefore of preheminent Rule and Authoritie over his flock, we acknowledge: but no preheminence in him above his fellows, which was not grounded upon his eminent care, and more then ordinarie fidelitie in feeding it; not with Lordly injunctions ſealed with Anathema's, but with ſincerity of life and ſoundneſſe of Doctrine. There was no difference betwixt the tenure of His and Others eſtates, as if he had been Lord by inheritance, not obnoxious to any Forfeiture by miſdemeanour; and Others but leaſe-holders (during term of good life and manners) of the priviledges they enjoyed, to return by eſcheat, or for want of ſucceſſion, unto Peters ſucceſſors. That Penitentiall exerciſe of feeding Chriſts ſheep, in ſuch ſtrict termes ſo often enjoyned; rather argues, that ſhould have been interpreted unfaithfulneſſe or diſloyalty in him, which would have been accounted onely neglect or want of diligence in others. And the ingenious Reader may, if it pleaſe him, eaſilie obſerve, that of all Apoſtolical writings now extant, none have either leſſe intimation of any Preheminencie or Supremacie, or more lively Characters of their Authours unfained humilitie, and lowly ſubmiſsion of himſelf unto the meaneſt of his fellow-Miniſters, then Saint Peters: as if by them he would have teſtified his perpetual mindfulneſſe of that former Offence, and ſtrict charge of fidelitie, in feeding Chriſts flock thereupon enjoyned. The Elders (ſaith he) which are among you, I beſeech, 1 Pet. 5. verſ. 1, 2, 3. which am, what? the chief Apoſtle, an Eccleſiaſtick Monarch, Chriſts Vicar General, an elder of Elders? no: but alſo an Elder 〈 in non-Latin alphabet 〉 , and a witneſſe of the ſufferings of Chriſt, and alſo a partaker of the glorie that ſhall be re vealed; Feed the flock of God, which dependeth upon you, caring for it, not by conſtraint, but willingly; not for filthie lucre, but of a ready mind; not as though ye were Lords over Gods heritage, but that ye may be examples to the flock. Yet for any to arrogate ſuch Infallibility, or challenge ſuch Authority, as he had, without perſeverance in the like Fidelitie and Sinceritie, as Peter (requeſted upon the ſtricteſt termes of love unto his Lord and Maſter, in all likelihood would and) did uſe in feeding his flock; is ſuch a mock of Chriſt and this his bleſſed Saint, as none but the Brood of Antichriſt could ever have hatched. Yet inferiour to that, which accompanies the third pretended ground of Romiſh faith, Tues Petrus & ſuper hanc Petram, Thou art Peter and upon this Peter (as they would have it) will I build my Church.

CAP. VIII.

That Chriſt not Saint Peter is the Rock ſpoken of Matthew 16. verſe 18. That the Jeſuites expoſition of that place demonſtrateth the Pope to be The Great Antichriſt.

1 WHy the Latin Interpreter following the Greek, ſhould varie the Gender, reading Tues Petrus & ſuper hanc Petram; not, T • es Petra, & ſuper hanc Petram: although the tongue wherein they ſuppoſe Saint Matthew wrote, had but one and the ſame word, Cepha, Bellarmin and Dubitabit aliquis, cur, ſi non Mattheus, Matthaei tamen Grae • us interpres 〈◊〉 nominum, & generis diſtinctionem adhibu •• it. Reſpondeo in promptu rationem eſſe, quia, quamvis Graeci, Petra, & 〈 in non-Latin alphabet 〉 genere maſculino & 〈 in non-Latin alphabet 〉 •• mi • ino dicatur, tamen Petrus, quia vir erat, non Petra, foeminino, ſed Pet • u • maſculino nomine vocandus 〈◊〉 . S •… do aut • m loco, ubi de aedificij Fundamento agehatur, non Petrum ſed Petram dixit, quamvis ide • utrun: que nomen ſignifica • er, • oi • in e • uſmodi aedificijs nomen Petra, foemininum magis eſt uſitatum. 〈 in non-Latin alphabet 〉 enim & Atticum & rarum eſt. Maldonat. 〈◊〉 16. Matthaei. Vide Bellar. de Rom. Pont Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter. Maldonate give theſe two reaſons. Firſt ſeeing Saint Peter was a man, his name was to be expreſſed in the Greek and Latin by a word of the Maſculine gender. Secondly, albeit the Greek Maſculine 〈 in non-Latin alphabet 〉 be ſometimes uſed for a rock; yet very ſeldome, or in the Attick Dialect onely, if at all, when it is taken for a fundamental rock fit to rect Edifices upon. Thus profeſſed Commentators oft-times find out many wittie reaſons of like alterations in words, which the Authors never dreamed of. But granting (what theſe two learned Romaniſts onely ſuppoſe, none can prove) Saint Matthew had written in the Syriack tongue: neither of the two reaſons alledged for the Greek or Latin Interpreters variation of the Gender, can have any place in Saint John, who wrote in Greek, but not in the Attick Dialect (and yet purpoſely inſtructing us what the Syriack word Cepha, which our Saviour gave as a Surname to Saint Peter at his firſt calling meant) ſaith, it is by interpretation 〈 in non-Latin alphabet 〉 Petrus not Petra; though this Feminine might have been uſed without oſſence in the interpretation of his name, ſo he had not been uſually called thereby, or being ſo uſually called, it might have grown into a maſculine; for why ſhould Petra ſeem a more Eſfeminate name in Saint Peter, then Za • arella, or Carafa, in their Cardinals, or Aquaviva, in the General of the Jeſuites? If Jeſus himſelf had given the Governour of the Societie, inſtiled by his own name, this Surname in the Abſtract, Aquaviva,: what would men think it did portend? that he ſhould be that well of water, 〈◊〉 . 4. 14. which ſpringeth into everlaſting life? or rather that he had been ſo denominate from ſome relation to ſuch water, that Claudius Aquiviva was as much as Claudius de Aquaviva? It is moſt likely then, that as well Saint John when he interprets Cepha 〈 in non-Latin alphabet 〉 , as the Greek Tranſlator of Saint Matthew, in ſaying, Tu es Petrus, not Petra; did ſeek to prevent that ſiniſter ſence, which poſteritie might cull out of the ambiguous Syriack, Cepha, ſometimes ſignifying the Rock it ſelf, otherwhiles implying no more then a Denomination from it. Nor was it Saint Auſtines ignorance of the Hebrew and Syriac, as 〈1 paragraph〉 . Bellarmin objects; but rather his perfect knowledge of Chriſt, as, The onelie Rock of Salvation, which made him think that 〈 in non-Latin alphabet 〉 in Greek ſhould imply no more then 〈 in non-Latin alphabet 〉 , One belonging to that ſure foundation whereon the Church is built. Would God Bellarmin could plead ignorance in theſe Tongues for his excuſe; even he that hath no acquaintance with the Syriack, but by the affinity of it with the Hebrew, or with neither but from the Common Analogie betwixt them, and Modern Tongues deſtitute of ſuch varietie of formations or Caſes, as are facile and plentifull in the Greek and Latin, cannot be ignorant that Abſtracts or Subſtantives whileſt given as names to men, are uſually equivalent to the concrete or Adjective, whereby they are oft-times expreſſed in Latin, as in our Engliſh we attribute the Subſtantive or Abſtract name of Countries unto Earls, or of Towns unto Barons; whom our Soveraigne Lord when he ſpeaks in Latin, would call Eſſexius, in Engliſh he cals Eſſex: ſo Roger Mortimer with us, is Rogerus de m • ri mortuo, with Latin Writers. Even in the Latin it ſelf, wherein the diſtinction between Abſtracts and Concretes, or Subſtantives and Adjectives, is obvious and apparant; the Fundamentall Abſtract or Subſtantive is given oft-times by way of cognomination, to expreſſe ſome relation between it, and the party denominated from it, in value no more then the adjective or denomination in the oblique caſe; ſo Scipto taken properly, or in it direct and primarie ſignification, is a Walking ſtaffe, Baculum; But attributed to •… Cornelius, qui patrem luminibus carentem pro baculo regebat, Scipio cognon in •… dedit. Macrob. Satur. lib. 1. cap. 6. Cornelius (the firſt of that Honourable Familie called Scipiones) implies no more then one that had been inſtar Bacul • , or Scipionis, in ſtead of a rod or walking ſtaffe to his blind decrepit Father: ſo Vide Macrobium loco citato. Scropha (though attributed in the Abſtract unto another Family in Rome) imports not that their Anceſtors had been Swine, or their mother a Sow, but onely ſome particular relation to that Creature. The like we may ſay of 〈1 paragraph〉 . Aſina and Beſtia, names of other Roman families. And if I miſtake not, that famous Profeſſor which hight Victoria in the abſtract, was but Franciſcus à victoria, de victoria, or victorius. In like ſort, although it were true that Cepha in the Syriack did onely ſignifie a rock or fundamental ſtone; yet ſeeing all grant that Chriſt was truly and principally ſuch the ſame name given unto Simon the ſon of Iona, muſt imply no more then a denominative reference unto the rock, ſo as if he had been called in Latin Simon Petra, or in Engliſh Simon Rock, this could imply no more then Simon de Petra or Petreus, Simon a Rock, or, of the Rock.

2 But whatſoever the Syriack Cephas, or the Greek 〈 in non-Latin alphabet 〉 in the place cited do import: it will be demanded, why our Saviour beſtowed this name on Simon the ſon of Jona, at his firſt coming to him? The particular references betwixt him and the rock it ſelf, or Chief Stone, might be ſo many as might convince him of curioſity, perhaps of folly, that would peremptorily or preciſely determine, what one ſhould give occaſion to this denomination: Moſt probable it is, that he who knew what was in man, did at the firſt ſight of Simon, ſee in him, or mean to beſtow upon him ſome extraordinary aptneſſe to apprehend the words of eternall life, or to deſcry the Gate of the Lord whereby the righteous were to enter, or (which is equivalent) Chriſt to be the Chief corner ſtone ſpoken of by the Pſalmiſt: Herein I willingly aſſent to Beliarmin, that Saint Peter was the firſt that diſtinctly did apprehend, or at leaſt, by confeſſion, open the great myſterie of Chriſtianitie and foundation of true Religion, God Incarnate in our fleſh. Thus much the circumſtances of that place ſeem to infer; For Jeſus when he came Matth. 16. ver. 13, 14, 15, &c unto the coaſts of Caeſarea, he asked his Diſciples, whom do men ſay that I (commonlie known by the name of the Son of man) am; and they ſaid; ſome ſay, John Baptiſt; ſome, Elias, and others Jeremiah; all to this effect, that he was ſome one of the Prophets, (or as Nathanael in his confeſſion meant) ſuch a Son of God, as they had been. Theſe were in the way, but came not neer John 1. v. 49. the main foundation which Peter firſt uncovers, for when our Saviour demands; But whom ſay ye (whom I muſt appoint, as chief Builders, and principal Parts of that ſpirituall Temple, which is toward) that I am; Then Simon Peter anſwered and ſad, Thou art The Chriſt, The Son of the living God. And from his firſt diſcoverie of this rock, or chief corner ſtone, he might well be denominated a rock or ſtone, as Maximus was named Meſſala from a town in Sicily ſo called, which he had taken, or, as we might denominate ſome famous Mariner, from ſome notable place which he ſhould firſt diſcover. To this effect doth our Saviour replie unto Saint Peter; Bleſſed art thou Simon the ſon of Jo • a, for not fleſh and bloud, not the chief Builders amongſt the people, but he that laid this pretious ſtone in Sion, hath uncovered the ſame to thee. And ſeeing thou haſt ſaid, what ſhould be ſaid and thought of me, I onely ſay of thee, Thou hadſt not thy name for nought, rightly waſt thou called a Rock, or ſtone, that haſt ſo plainly opened the way unto that very rock, whereon I mean to build my Church. Had our Saviour meant Peter had been That Rock; or were his words to be interpreted, as in effect the Papiſts do; He had ſaid, 〈 in non-Latin alphabet 〉 , • ues Petra illa ſuper quam, &c. But ſeeing he addes no Emphaſis to Peters name, but unto petra, theſe words [ 〈 in non-Latin alphabet 〉 ] are but an actuall expreſſion, or more definite ſpecification, of what had been potentially included in the indeterminate tranſitive 〈 in non-Latin alphabet 〉 revela •… , for where our Engliſh reads fleſh and bloud hath not revealed It unto thee; the original is verbatim, hath not revealed to thee, to wit, that rock whereupon 〈◊〉 build my Church. The direct current then of our Saviours ſpeech is thus; Bleſſed art thou Simon the ſon of Jonah, for not fleſh and bloud, but my Father which is in heaven, hath revealed that Rock to thee, whereupon I will build my Church, againſt which the gates of Hell ſhall never prevail, whereof thou (according to the Omen of thy name long ſince given by me) ſhall be the firſt living ſtone, by whom all others ſhall be ſquared, ere admitted into this ſpiritual aedifice.

3 That our Saviour did not expreſly mention any other rock or ſtone before he ſaid to Simon, Thou art Peter, doth nothing prejudice this expoſition. It ſufficed that God and the Rock of ſalvation: Pronomen Hanc non poteſt reſe • ri ad Chriſtum, Petram, ſed ad Petrum, Petrā; debet enim referri ad aliquod proximum, non ad • emotum, proximè ante dictum fuerat non Chriſto ſed Petro, Tu es Cephas, id eſt, Petra, deinde licet Chriſtus dici poſſet, Petra, tamen hoc in loco non eſt vocatus Petra à Petro confitente, ſed Christus filius Dei vivi; de bet autem referri illud, Hanc ad cum qui nominatus eſt Petra, non ad cum, qui non eſt appellatus hoc nomine. Bellar. lib. 1. de Rom. Pont. cap. 10. Vide Deut. 32. Pſal. 18. pſal. 19. 〈◊〉 Tu vero conſidera verborum Prophe • e amplitudinem, poterat dicere, Mittam vobis Meſsiam, ſed voluit tam inſigne beneficium verbis in • ignibus, & Metapho • icis explicare. Eſt autem tranſlatio ſumpta ab aedificantibus, quae verborum amplitudine i •• ui • rei magnificentiam & majeſtatem. Pintus in 28. Iſai. ver. 16. See other Annotations out of Bellarmin in this Chapter. See Maldonat on Matth. 21. cap. 42. ver. Meſsiah, the Chief Corner Stone, The Chriſt, were then known, and yet are held as Equivalent, even amongſt the learned Papiſts, that the Diſciples to whom he then ſpake, did no leſſe perfectly know, more ready to acknowledge as much, as our Adverſaries yet do, that not Peter, but His and Their Maſter onely; was to be the Chief Corner Stone in that Temple, they had often heard he ſhould, and now he tels them he was to build. The preſent Dialogue would abundantly inſtruct them, that not the Son of man himſelf, howſoever conſidered, but in ſuch ſort as his heavenly Father had revealed him to Saint Peter, truely apprehended as God and Man, was a Foundation competent for ſo incomparable a Structure. Such as before his time had gone the fartheſt; ſuch as thought he had been Moſes, (who had no Peer among the Prophets, greater then whom it was ſcarce expected any ſon of mortal man ſhould be) had not come unto ground firm enough to build their own, and all mens Faith upon. To them the gate of the Lord, by which the righteous were to enter, was not fully opened; They came not to a diſtinct, direct, and perfect view of this Chief Corner Stone: for this reaſon they could not be accounted 〈 in non-Latin alphabet 〉 , ſtones actually wrought, and ſo well fitting this precious Foundation, as that others might be framed by their Patern, and then joyntly faſtned to it. This was Peters Prerogative, unto whom the Keyes are firſt given (as unto the firſt of all the faithfull that had paſſed this gate) and power by them, to admit as many as were, to exclude all that were not faſhionable to this Rock and Corner-ſtone.

4 Seeing then neither the Apoſtles then thought, nor can any man yet conceive, that Peter could be an extraordinary ſtone, or ſecond Foundation in the aediſice, there ſpoken of, but muſt withall admit Chriſt to be The Chief Corner Stone, or Sureſt Fundamental Rock: I would appeal to my Adverſary in his ſober mood; to any not actually drunken with the Babyloniſh Cup, unto whether foundation, unto what ſtone, the principall or leſſe principall, theſe words [and upon this Rock will I build my Church] muſt be referred? We muſt judge of the foundation by the aedifice, and of the aedifice by the attribute. Now, as there is no one Title wherein the ſpirit doth more delight to expreſſe the Strength and Praiſes of the living God, then this of Rock: ſo was there never any more puiſſant effect attributed to any Rock, then the eternal ſtabilitie of this aedifice. What Saint Paul ſaith of the foundation, I may truely ſay of the Edifice and the Attribute. Another Edifice more ſtrong then this Church, can no man build; no Attribute can be imagined more glorious then This: That the gate of hell ſhall never prevail, or (as Omnes quos legi praeter Hilarium exiſtimant ſenſum eſſe; • ore, ut diaboli potentia Eccleſiam quidem exerceat, Nunquam vero opprimat. Quae ſententia parva eſt, nec verba Chriſti implet, nec enim ſolent portae vincere ſed reſiſtere, itaque non potuit offendendi vis ſed deſendendi portas ſignificari. Senſus igitur, niſi fallor, eſt, Fore, ut Eccleſia ſuper Petram à Chriſto fundata, omnem diaboli potentiam expugnet; ita ur nulla arte, nuilis viribus poſsit reſiſtere. Hoc enim multo majus eſt, & verbis magis conſentaneum: Po • tas enim Inſeri non praevalituras adverſus Eccleſiam, phraſis Hebraica eſt 〈 in non-Latin alphabet 〉 non poterunt adverſus illam, id eſt, non potetunt illi reſiſtere. Maldonate more fully expreſſeth the majeſtie of the Hebraiſme) ſhall not be able to ſtand againſt it, or confront it. To aſcribe the ſupportance of ſuch a ſtructure to the ſtrength of Peters Faith, not as it was in him onely, but as it is perpetually propagated to his ſucceſſours, is, to impeach him of diſloyalty, and rob Chriſt of his greateſt glory. For, Vide Maldonatum in verſum 18. cap. 16. Mat. & Bellar. lib. 1. de Pont. Rom. cap. 19. even ſuch as plead for this prerogative in Peters ſucceſſours, confeſſe, that this they give to Peter is our Saviours moſt uſuall ſtile; we may with the Prophet demand, Who is the Pſal. 18. ver. 31. Rock beſides our God? Pſal. 46. The Lord is the Rock of our ſalvation: (of ſuch ſalvation as the gates of Hell cannot oppugne) the ſame He is the Lord our Rock and our Redeemer. Pſal. 19. 14.

5 The former interpretation will yet further approve it ſelf, to be moſt conſonant to the general Analogie of faith, moſt native to the place before alledged, and in reſpect of Romiſh gloſſes; ſuch, as is the Church of Chriſt unto the gates of Hell, or the Ark of old unto Dagon: if we obſerve (what is moſt frequently, and perſpicuouſly taught in other Scriptures, pertinent to the main point in Controverſie:) Firſt, that the immediat ſubject of Peters Confeſſion [God incarnate, or dwelling (as S. Paul ſpeaks) bodily in Christ] is preſuppoſed, by all ſacred Writers as the great Myſterie of mans Redemption, the Fundamental Rock of Salvation. Secondly, that all, and onely they, which in ſincerity of heart conceive, and with ſtedfaſt perſeverance, retain this confeſſion which Peter made, are true and lively parts of that Ediſice, which the Son of the living God here promiſed to erect.

6 The Reader, I know, in this fruitfull age of learned Expoſitors may finde varietie of Comments, but none that can more fully ſatisfie him, then Saint Peters own Paraphraſe upon our Saviours Promiſe to him, if we compare it with other Scriptures, in ſence and meaning equivalent; That Chriſt was the onely Rock whereupon this Saint himſelf, as a living member of the Church, was built, is apparant: becauſe, intending to make his flock, lively parts of the ſame aedifice; he tels them they come not to himſelf, as to a ſecond Rock, but unto the Lord, as unto a living ſtone, diſallowed of men, yet choſen of God and pretious: As if he had ſaid; Not fleſh and bloud, not the wiſeſt of men, but onely our heavenly Father did firſt reveal him unto me for ſuch, and in the words following (as if he had purpoſely intended to certifie us) that the name of Peter did deſcend to him from this affinitie with this elect and pretious ſtone (not becauſe he was a Rock or fundamental ſtone himſelf) he addes, and ye as lively ſtones be made a ſpiritual houſe, a lively Prieſt-hood (Prieſts as living, and altars as ſtones) to offer up ſpiritual ſacrifices, acceptable to God, by Jeſus Chriſt. Though they were not all to have the title or name of Peters (for ſo there could be no diſtinction) yet ſo they would believe and confeſſe as he did, that Chriſt was the living ſtone, they were to have the realitie or ſubſtance, to be ſtones of that ſpiritual houſe, againſt which the gates of hell ſhould not be able to prevail.

7 And ſeeing he now endeavoured to faſten them unto Chriſt, as unto the onely ſure Rock of their redemption; it could not be ſo available to tell them in our Saviours own words, that becoming ſuch a ſpirituall houſe, and continuing in offering up ſacrifices acceptable unto God, the gates of hell ſhould not prevail againſt them. Until this Day-ſtar had more fully ſhined in their hearts, he knew it for the better method to kindle the ſame hope in them by the Prophets light, which in time would break forth clearer of it ſelf: for that glorious promiſe of our Saviour differed from the prophetical prediction, which S Peter gives them for their aſſurance, but as the light which goes before, doth from the brightneſſe following the Suns riſing: What Chriſt had told him, was in effect contained before in that Iſa. 28. 16. Vide Forerium in hunc locum. Scripture: Behold I lay in Ston a chief corner ſtone, elect and pretious, and he that believeth therein ſhall not be The word in the Original ſignifieth to make haſte, and therefore any kind of haſte according to the difference of the matter, or object; in this place aequivalent to the latin proripia, a word ſignifying haſte, but haſte cauſed by ſhame or fear of mens preſence from which the party aſhamed ſeeks with confuſed ſpeed to hide himſelf. Et cum clamarem quo nunc ſe proripit ille? Tityre coge pecus, tu poſt carecta latebas. This is true of faith, which the Apoſtle ſaith of love. 1 John 4. 17. Herein is love perfect in us, that we ſhould have boldneſſe in the day of judgement: for as he is, even ſo are we in this world. Vid. Luc. 21. 25, 26. of the confuſed ſtate of the wicked. aſhamed? Why not aſhamed? becauſe his hope ſhould be moſt ſure; and Hope (as the Apoſtle ſaith) maketh not aſhamed: he meant, It ſupporteth againſt all ſhame or terrour, the world, fleſh, or Devil can oppoſe againſt us. They may threaten, but not ſo deject us, as to cauſe us, either through fear of diſgrace, or other danger, ſkulk, or run from mens preſence, as a learned Hebrician expreſſeth the Hebrew word rendred by the vulgar, non feſtinabit, he ſhall not haſten; or to expreſſe the full value of both theſe Apoſtles ſpeeches, by the laſt and moſt potent object of ſhame; Believing in Chriſt we ſhall not be Found naked in that laſt day, nor wiſh the Mountains for a covering to our ſhame; but enabled by ſure Hope to ſtand before the Son of man: for, not aſhamed of him before men in this life, he will not be aſhamed of us in that day. Then ſhall that victory of this ſpiritual houſe over the impotent aſſaults of Hell gates be manifeſted. Thus by Saint Peters own expoſition, The Son of the living God, whom he confeſſed was that living Stone, from whoſe ſtrength this ſpiritual houſe, whereof he and his flock were 〈 in non-Latin alphabet 〉 lively ſtones becomes ſo ſtrong. To make either Saint Peter or his ſucceſſors joynt, though ſecondary, ſupporters of this glorious work, were to divide our Faith betwixt Chriſt and Them: For it only ſtands by faith and confidence immediately faſtened upon the Foundation or ſupporters. If then we may not ſo faſten our faith either upon Peter, or his ſucceſſors, we can receive no other ſtrength from them, then we do from Chriſts other Apoſtles, and that is only from their Miniſterial Function, in ſquaring and faſtening us unto this living ſtone. To this purpoſe ſaith S. Paul, Other foundation can no man lay, then that which is laid, which is Jeſus Chriſt. Whoſoever was himſelf builded on him, albeit he never heard of S. Peter, albeit the doctrines he heaped upon this foundation were but hay and ſtubble, or matter alike apt to take fire; yet the flame wherein theſe idle ſpeculations of his brain were to periſh, ſhould but ſinge his clothes not devour his ſubſtance; becauſe by faith united unto that living ſtone, which without any other intermediate ſconce, or fence, doth quench the flames of hell, and keep them from ſcorching any, even the laſt and uppermoſt that ſhall be built upon him, unto the worlds end. For the ſame Apoſtles rule is univerſal both in reſpect of time and perſons. Rom. 10. 9. If thou ſhalt confeſſe with thy mouth the Lord Jeſus, and ſhalt believe in thine heart, that God raiſed him up from the dead, thou ſhalt be ſaved.

8 But did S. Paul by ſpecial revelation utter this, as a myſterie altogether unknown before unto the faithful? Rather by participation of the ſame ſpirit, which ſpake in the Prophet, he only unfolds the Oracle late expounded, I muſt confeſſe without diſtinct apprehenſion of ſo good warrant then, as is now ſuggeſted; For the Apoſtle to prove his former aſſertion, urgeth that place of the Prophet, Rom. 1 • . Whoſoever believes in him ſhall not be aſhamed; So then with S. Paul it is all one, to believe in Chriſt raiſed from the dead, or in the corner ſtone, rejected of men, allowed of God. And it ſeems the declaration made unto S. Peter, that Chriſt whom he confeſſed (howſoever a Rock to fall upon to both the houſes of Iſrael) was the ſure Foundation of the faithful, which the Prophet foretold ſhould be laid in Sion, made his ignorance, (to ſay no worſe) in diſſwading his maſter from ſuffering ſuch diſgrace and ignominy of the Elders, bigh Prieſts and Scribes, more inexcuſable, becauſe it had been ſo plainly foretold, that the corner ſtone was to be baſely eſteemed of them, ere advanced of God. Hence our Saviour reproves him ſo ſharply. Mat. 16. 23. Then he turned back and ſaid unto Peter, Get thee behind me Satan, thou art an offence unto me, becauſe thou underſtandeſt not the things that are of God, but, the things that are of men: As if he had ſaid, ſhall this Rock become a ſtumbling ſtone unto thee alſo, unto whom it was firſt revealed? What I now told thee, the Prophet long ſince foretold, Pſal 〈◊〉〈◊〉 It was the Lords doing, and ſhould have been marvellous (not offenſive) in thy ſight. Haſt thou never read how the builders muſt firſt refuſe That Stone which the Lord wil afterwards appoint Chief in the corners? From remembrance of this check S. Peter it may be, whiles he paraphraſed upon this place, uſed not the Pſalmiſts but our Saviours words, Ye come (ſaith he) as unto a living ſtone, diſallowed not by the builders but of men, choſen not of the Lord, but of God, howſoever elſewhere he more fully parallels theſe two, (as S. Paul had done) [Chriſt cruciſied and raiſed again] [the ſtone caſt aſide, and conſtituted as head of the corner] Acts 4. 〈◊〉 Be it known unto you all, and to all the people of Iſrael, that by the name of Jeſus Chriſt of Nazaret, whom ye have crucified, whom God raiſed again from the dead, even by him doth the man ſtand here before you whole: This is the ſtone caſt aſide of you builders, which is become the head of the corner; neither is there ſalvation in any other: for among men there is given none other Name under heaven whereby we muſt be ſaved. Then is there no other, whoſe name imported as much as a Rock or ſtone, to ſupport men againſt all commotions, the powers of hell could raiſe againſt them.

9 So our Saviour takes [the husbandmen killing of the Lord of the Vine-yard, Mat. 21. ſon] and [the builders rejecting the head ſtone of the corner] as equivalent; Firſt, he demands. Verſe 41. When therefore the Lord of the Vine-yard ſhall come, what will be do to thoſe husbandmen (that had ſlain his ſon) Verſe 41. they reply, he will cruelly deſtroy thoſe wicked men, and will let out his Vine-yard unto other husbandmen, which ſhall deliver him the fruits in their ſeaſons: And this judgement they had given againſt themſelves, he ratifies by the like expreſſe ſentence, which the Lord already had paſt upon them; Ver. 42, 〈◊〉 Read ye never in the Scriptures the ſtone which the builders refuſed, the ſame is made the head of the corner? (This was the Lords doing, and it is marvellous in our eyes. Therefore ſay I unto you, the kingdom of God ſhall be taken from you, and ſhall be given to a nation which ſhall bring forth the fruits thereof:) and whoſoever ſhall fall on this ſtone ſhall be broken, but on whomſoever it ſhall fall, it will grind him to powder.

10 This may ſuffice for proof, that S. Peters confeſſing the Son of man to be The Chriſt, the ſon of the living God, was all one with our Saviours declaration, Upon this Rock will I build my Church, &c. becauſe, Chriſt and the livingſtone which God had promiſed to found in Sion, are (unto ſacred Writers, and all participants of that ſpirit, by which they wrote) The ſelf ſame. Nor is there any thing more uſual with the holy Ghoſt, then to refer like ſpeeches of our Saviour unto places of Scripture more different in words then the two former alledged; albeit there be no ſuch identity of perſons, time and place, or continuation of diſcourſe, to manifeſt their mutual coherence, but only equivalency, of their inward meaning; This method the holy Spirit uſeth the rather, I think, becauſe he would accuſtome us to inveſtigate his ſenſe and meaning, not ſo much by the like form, or Character of words, as by the Analogie of Faith. For, as the Apoſtle ſaith, the letter killeth, becauſe it uſually leadeth ſuch as rely upon it to ſtrange and unwholſome ſenſes; as the identity of our Saviours and S. Peters name in the Syriack, or their vicinitie in the Greek and Latin, made the Rock of ſalvation become a Rock of Offence unto the Romaniſt, who by his ſtumbling at the word 〈 in non-Latin alphabet 〉 , fals upon the 〈1 paragraph〉 ſtone laid in Sion, and ſhall be broken: yea for this diſobedience to this eternal word, and ſeeking to lay another foundation then what was laid already, that ſtone ſhall fall upon him and grind him (at leaſt his doctrine) to powder, as 〈◊〉 more ſully appear, if we compare their expoſition of that Donative, they ſuppoſe he did beſtow upon S. Peter, with that Diſciples doctrine whom he loved.

11 As we have ſhewed from S. Peter and S. Paul, and the general Analogie of Faith, that Simon the ſon of Jonah had his name of Cephas or 〈 in non-Latin alphabet 〉 from his affinity with the Rock of ſalvation, or chief corner ſtone, he being as the firſt wrought ſtone in that Ediſice: ſo doth S. John (whoſe doctrine pregnantly confirms our former expoſition of theſe words, Thou art Peter, &c.) make that very confeſſion which Peter uttered as the ſureſt ſquare or line, the perfect Index whereby to try and examin all other ſtones, whether ſitting or rightly proportioned to this everlaſting ſtructure. Dearly beloved (ſaith he) believe not every ſpirit, but trie the ſpirits whether they are of God, for 〈1 paragraph〉 . many falſe Prophets are gone out into the world. How ſhould they know true Prophets from falſe, ſuch as were true, were of God, ſuch as were falſe, of Antichriſt: how ſhould they know ſuch as were of God, from ſuch as were of Antichriſt? Hereby ſhall ye know the ſpirit of God; every ſpirit that confeſſeth that Jeſus Chriſt is come in the fleſh, is of God.

12 But is every ſpirit of God that can frame an Orthodoxal conceit of this great myſterie, and outwardly confeſſe what they inwardly aſſent unto, as undoubtedly true? So ſhould the wicked ſpirits be of God: for a ſpirit of an unclean Devil openly ſaid as much in effect, as Peter did; what he knew by arguments more ſure then moſt Popes do, I know who thou art, even The Holy One of God yea many came out of the poſſeſſed crying, what Peter afterwards confeſſed, Thou art the Chriſt the Son of God. The myſterie it ſeems they had conceived aright, becauſe our Saviour gives them the like injunctions his Diſciples had upon Peters confeſſion, the one he rebuked, and would not ſuffer to ſay, the other, he charged they ſhould tell no man, that he was Jeſus the Chriſt, becauſe this Rock was not as yet to be plainly manifeſted to the world. Although it is moſt probable, he would not have the unclean ſpirits at any time to be proclamers of this myſterie: for unto the 〈1 paragraph〉 wicked ſaid God, What haſt thou to do to declare mine ordinances, that thou ſhouldeſt take my covenant in thy month, ſeeing thou hateſt to be reformed, and haſt caſt my words behind thee • &c. If unclean ſpirits may not be permitted to promulge this or like divine myſteries, by the mouthes of men, whoſe bodily members they ſo poſſeſſe, as to cauſe them utter they know not what; may we without exception ſafely admit all their Cathedral Deciſions, (whoſe ſouls and minds they have wholly transformed into the ſimilitude of their uncleanneſſe) for heavenly Oracles, for •… ages of Salvation immediately ſent from God, for Foundations of Faith and manners? Chriſt by the ſame Pſalmiſt hath ſaid, To him that diſpoſeth his way aright, will I ſhew the ſalvation of God.

13 But to proceed by our Apoſtles former rule; from which, and Pſal. 50. 25. others of his fully 1 John 4. 12. No man hath ſeen God at any time, If we love one another, God dwelleth in us, and his love is perfect in us. Hereby know we that we dwel in him, and he in us: becauſe he hath given us of his ſpirit. And we have ſeen and do teſtifie, that the Father ſent the ſon to be the Saviour of the world Whoſ • ever confeſſeth that Jeſus is the ſon of God, in him dwelleth God, and • e in God. See 1 John 2. 15, 16. parallel thereunto, it is evident, that for a juſt trial of a ſpirit ſpeaking by God, there muſt be both a plat-form of doctrine rightly proportioned to the former Foundation [Chriſt come in the fleſh] and a correſpondent edification, not of verbal or ſchool conſequences, but of real and material works, proceeding from lively faith and inward ſanctity, ſo teſtifying the habitation of Chriſt the living ſtone in the confeſſors heart, as Chriſts own works and doctrine did the Godheads bodily dwelling in him, the Apoſtle adds▪ Every ſpirit which confeſſeth not that Jeſus 1 John 4. 3. Chriſt is come in the fleſh, is not of God (that is) is oppoſite unto the ſpirit of God, but this is the ſpirit of Antichriſt, of whom ye have heard, how that he ſhould come, and now already he is in the world. A ſpirit of Antichriſt then is manifeſted, by a contrariety in the form of doctrine, or by an hoſtility between the very foundations, which he and the ſpirit of God endeavour to lay; ſo as the edification of the one doth in the iſſue, menace the demolition of the other. And as this oppoſition unto Gods ſpirit is greater or leſſe, ſo doth it argue the party in whom it is to participate, more or leſſe of the ſpirit of Antichriſt. In both theſe reſpects of oppoſition or hoſtility in the foundation, or in the iſſue or conſequences of all heretical temples or congregations, that hitherto have been, or can be imagined as poſſibly future, the ſtructure of the Romiſh Church, doth moſt fully anſwer to the Idea or plat-form of that edifice, which the Apoſtle hath foretold great Antichriſt ſhould erect.

14 For demonſtrating which concluſion, we only ſuppoſe, what every one muſt grant, that if the ſpirit of unclean devils, he whoſe coming is by the In what ſenſe the Papiſts deny Chriſt to be come in the fleſh. power of Satan, in guile and deceit, may without prejudice to his grand hoſtility againſt Chriſt, in formal tearms confeſſe the great myſterie of ſalvation. [Chriſt manifeſted in the fleſh:] for ſeeing he muſt be 〈 in non-Latin alphabet 〉 oppoſite unto Chriſt, not by way of negation or contradiction, but by a poſitive contrariety or hoſtility; Chriſtian Religion and Antichriſtianiſm, muſt as all other contraries agree in ſome one kind or matter; and the kind or matter in matters of Religion, muſt be the object. If we here only ſet aſide an agreement with true profeſſors in that general tranſcendent object, that Chriſt is the ſon of the living God, the very firſt principle of Romiſh Religion, even the ſpecifical difference which makes it Romiſh, is as contrary with the firſt Element of true orthodoxal Chriſtian Religion, as fire to water, heat to cold. For, if to confeſſe Chriſt come in the fleſh, put to death, and raiſed again, be (as is proved) all one, as to acknowledge him the chief corner ſtone rejected of men, but advanced by God: if this be the main foundation of Chriſtianity, ſo all-ſufficient, that without it no other muſt be laid. How were it poſſible more to deny this truth in effect or conſequence, more to oppugn the whole edifice of our faith, then by planting another Rock, another Foundation, without communication wherewith, none can be ſupported by the former, againſt the gates of hell.

15 But perhaps we miſtake, or malign the Romaniſt, in charging him with ſhufling in another foundation beſides Chriſt, in that ſenſe the Apoſtle denies any other ‖ Foundation can be laid. We rather by too much preſſing * 1 Cor. 3. 11. them with that Axiom of his, make him contradict himſelf; for elſe-where he ſaith 〈◊〉 . 2. 20. We are built upon the foundation of the Apoſtles and Prophets.

16 I wil not here diſpute whether S. Paul in that place mean, we are built 〈◊〉 doth that 〈◊〉 Rev. • 1. 14. prove any more then that 〈◊〉 the Apoſtles 〈◊〉 the 〈◊〉 was erected. upon the perſons of the Prophets and Apoſtles, they being placed nearer the rock, or main Foundation it ſelf, then we, or rather upon the main Foundation, which both the Prophets and the Apoſtles joyntly had laid, be •… which no other can be laid, Chriſt crucified and glorified: For he is both the Foundation which wholly ſupporteth, and the corner ſtone which only c •… pleth the whole building; in which he is the Higheſt and the Loweſt, firſt laid in humility for the diſobedient to fall upon, but now exalted unto greateſt glory to fall upon them. And as the Apoſtle cals his own ſcars, the Marks of Chriſt, becauſe inflicted for Chriſts ſake; ſo may he call Chriſt the Foundation of the Prophets and Apoſtles, becauſe the only end whereto both Prophetical and Apoſtolical laws were directed, was to lay this ſure Foundation.

17 But granting what they take for granted. The Apoſtle did mean, we were builded upon the Prophets and Apoſtles, as upon a ſecond foundation, or firſt row of ſtones; next in order unto the rock do they make Peter a rock, or foundation only in this ſenſe? If they do not, he could not be the Rock on which the Church is built. If they do, let them give us the right hand of fellowſhip; for we accuſe them, not for making him ſuch a Foundation as the other Apoſtles were, but ſuch as, it is evident, they were not, yea ſuch in deed and ſubſtance as Chriſt only is, and ſhould be acknowledged by all the faithful. For in what ſenſe is Chriſt ſaid to be the Foundation? Becauſe he is the head of his Church, both for ſupporting and directing it. Was not Peter ſuch in reſpect even of his fellow Apoſtles? D •… euta omnes Apoſtole, 〈◊〉 gubernationis. Omnes enum 〈◊〉 • apita, rectores, & paſtores 〈◊〉 univerſae, ſed 〈◊〉 eodem modo quo Pertus Illi enim habuerunt ſumm •… atque ampli •• mam poteſtatem ut Apoſtoli, ſen Legati, Pe •• us autem u • Paſ •• r •• di • atius. De •… ita h •… plenitudmem poteſtatis, ut 〈◊〉〈◊〉 eſſet capur corum, & ab illo •… . Bellar. lib. Rom. Pont c. 11. •… ſignificat Petram, ut •… & Hi • ronymus te •… 2 Epiſtolae ad Galat. Graecè •… caput ut lib. 2. coutia •… annotavit Optatus. A •… ex celeber • mis C •… Nihil enim frequen •… app •… cum ſolo •… municans, •… ut •… & •… •• i •… quam •… & caput •… 17. Bellarmin can aſſign no diſſerence betwixt them but in theſe very tearms. All of them he confeſſeth had oecumenical juriſdiction, but not in ſuch ſort as Peter had; all were infallible, becauſe Apoſtles and Ambaſſadours, but not after the ſame manner he was: yea Peter was their head, on whom they did depend; ſo did not he on them. This makes Peter the corner ſtone that coupleth the building. Which doubtleſſe was Chriſts peculiar whileit he lived on earth, not communicated unto Peter as they acknowledg, until his reſurrection or aſcenſion. That they tell us then, they make but one primary Foundation, and therefore none ſuch as Chriſt is, as if they ſhould ſay, they admit no more ſuch Popes as Pius primus was, becauſe there hath never been, nor ever ſhall be any Pope Pius the Firſt but he: for to make Peter ſuch a Primate, is to make him a foundation or head of the ſame rank and order, that Chriſt was (only his inferiour, as ſucceſſor in time) or (to uſe their words) a foundation in Chriſts place So Bellarmin † expreſly avoucheth, where proving Peters Supremacy or Lordſhip from his name, he thus infers, Peter only was known by Chriſts own name of Ce •• as or Rock, tribute in which he is ſet out unto us as often as by any other whatſoever, yea this is the peculiar attribute in which he is ſet out unto us as the foundation and head of the C •… 〈◊〉 Chriſt communicating this unto Peter▪ would have 〈◊〉 ſ •… world that he meant to make Peter the foundation and head of the Church 〈◊〉 own place. Why doth Chriſt ceaſe to be the Foundation in becoming the head ſtone in the corner? or do they to avoid open ſuſpition of Antichriſtianiſm acknowledge him come in the fleſh, but gone again to make room for Peter and his ſucceſſours? Certainly, were the Apoſtle to gather the meaning of Bellarmins ſpeeches, his inference would be thus; Heb. 8. 13. In that he ſaith, a New Head is come in his place, he abrogates the formers Authority, as he was Ambaſſadour between God and man: nor is it now as the Teſtament given by Moſes was in the Prophets time ready to expire, but already expired by actual ſucceſſion of another, unto whom Chriſt the firſt viſible head (or foundation) did at his advancement to higher dignity, ſeal the ſame Commiſſion he had from his father, for tranſacting all affairs concerning the ſtate of his viſible Church.

18 But doth the ſpace between heaven and earth more exceed Romes diſtance from the utmoſt ends of the world, then he to whom all power was given in heaven and earth, doth the preſent Pope in amplitude of ſpiritual juriſdiction? Whence is it elſe that Chriſts regiment cannot ſo fully and immediately extend it ſelf unto his Church militant, whereſoever ſcattered upon the face of the earth, as the Popes may to the Eaſt and Weſt Indies, from either of which he cannot receive certain information, how his inſtructions ſent thither, ſucceed with his flock under a years ſpace at the leaſt. Every Pope in his time is a rock, a The difference between Chriſt and the Pope much leſe (by the Papiſts opinion) then between the Pope and other Biſhops. foundation, an head in Chriſts abſence from the earth. Might not every one of them in like ſort admit a Pope, a Vicar general, an abſolute fellow Monarch, from whom in theſe remote countries, there ſhould be no more appeals to Rome, then are from Rome to Chriſts throne of Majeſtie? If we ſpeak not of that Majeſtie which he there enjoyes, but of that authority which he ſometimes had, or we can imagin he could have in regiment of his Church, were he now viſibly preſent in the fleſh: it is evident that Saint Peter, and his ſucceſſours may by our adverſaries doctrine, be more properly inſtiled compeers to Chriſt, then the beſt man † Nos non negamus, 〈◊〉 defendimus contra negantes, verbum Dei miniſtratum per Apoſtolos & Prophetas oſſe primum fundamentū noſtrae fidei. Ideo enim credimus, quidquid credimus, quia Deus id per Apoſtolos, & Prophetas revelavit; ſed addimus, praeter hoc ſun •… um primum, requi • i aliud fundamentum ſecondarium, id eſt, Eccleſiae teſtificationem. Ne que enim ſcimus 〈◊〉〈◊〉 Deus revelaverit, niſi ex teſtimonio Eccleſiae, & propterea ſicut legimus, Chriſtum eſſe lapidem fundamentalem, & •… entum primum Eccleſiae, ita legimus Matth. 16. de Petro, Super hanc Perram aediſicabo Eccleſiam mea • . Ita que fides noſtra adhaeret Chriſto, primae veritati revelanti myſteria, ut fundamento prim • rio; adharet etiam Petro, id 〈◊〉 , 〈◊〉 proponenti & explicanti haec myſteria, ut ſundamento ſecundario. Bellar. de Verbi Dei, Interpret. lib. 3. cap. 10. Re •… ad 13. living beſides unto the worſt of them. For it muſt be thought that Chriſt in his abſence ratifies all their decrees without exception, as we may not queſtion them more then we might Chriſts own, were he viſibly reſident in his Church. Yet was the authority of Chriſts other Apoſtles ſo mightily overtopped by Peters Supremacy, that they could not be infallible, or oecumenical without his approbation? If they were, Peter was not ſuch an head to them, as his ſucceſſors are to theirs, even to all Biſhops or inferiour Miniſters throughout the world. If they were not, the Pope, if he will be Peters Succeſſours, ſhould make Biſhops or Cardinals, at leaſt Eleven, oecumenical Paſtors of authority infallible, though with ſuch dependency on his plenary power, as Chriſts other Apoſtles had on Peters. Or let them reſolve us in other fundamental difficulties, which their doctrine miniſters.

19 Of all Peters prerogatives thoſe moſt urged by the Romaniſts, as a-like appertaining to his ſucceſſors are moſt perſonal. Chriſt ſaid, thou art Peter; that is, ſay they, a Rock, an Head, a Foundation in my place. Unto whom was this ſaid? to one of the twelve expreſſed by name, Simon the ſon of Jona: To whom likewiſe (ſingulaliſed by the ſame expreſſe terms of individual difference, and like reſtraint of preſent circumſtances or occurrences) it was ſaid, Feed my Lambs, feed my ſheep. If any of Chriſts ſpeeches, (as the Vide Bella • . lib. 1. de Romano Pontif. cap. 12. & L. 2. cap 12. Paragr. 21. A • not. ex Bella • m. Popes advocates grant many) were perſonally directed to Saint Peter, queſtionleſſe theſe two. By what Analogie of Faith or rule of Grammer can they th •• extend theſe, to every Pope in his generation; or, if any ſuch there have been, or yet may be, unto whom the Foeminine title of Petra, by right of Sex, may better agree then unto Simon Bar-Jona? Yet might the Name or Title Infallible draw the ſupream Dignity after it, they are much overſeen in not giving the name of Peter to every Pope. Chriſt they confeſſe, is come in the fleſh, and was in perſon made head, and foundation of the Church, and at his departure left Peter in his ſtead: Peter, the Scriptures tell us, was to follow Chriſt; but (as they pretend) left Pope Linus in his place, ſo hath every Pope his ſucceſſor ſince that time. Yet theſe later mightily fail in not nominating others, whiles they themſelves are living and viſible ſtones; as Chriſt without queſtion did Saint Peter, whiles converſant with the faithful in the fleſh, and Peter Linus in his life time.

20 But howſoever, they muſt of neceſſity either make Peter, Linus, and their The Papiſts either admit many foundations, or build al the Apoſtles, beſide S. Peter, 〈◊〉〈◊〉〈◊〉〈◊〉 Popes. ſucceſſors but one joynt permanent Foundation, (and ſo the Popes ſhould not be builded upon the foundation of the Prophets and the Apoſtles, but rather Chriſts other Apoſtles upon them; upon whom, likewiſe, all the faithful, ſince the Apoſtles time, ſhould be immediately built:) Or, if they do not make Peter and the Popes one joynt unſeparable Foundation, they muſt admit as many ſeveral foundations as Popes, ſo as the everlaſting Rock whereon the Church is built, could not be truly ſaid one and the ſame, but by a perpetual Equivalency of alteration or ſucceſſion: as we ſay corruptible Elements, fire, or water, or candles▪ remain one and the ſame; becauſe as one part conſumes, another, as good, comes in the place. This glorious Ediſice (as hath been obſerved) ſtands only by Faith, or firm adherence to the Foundation: and by the Adverſaries own confeſſion, to diſclaim the authority of the preſſent Romish Church, or Pope in points of faith, is an Hereſie or Apoſtaſie, of the ſame nature as if a man had renounced Peter for his ſupream head, and this all one, as if he had cut himſelf off from being a member of Chriſt. Wherfore, in reſpect of us that are now to be ediſied, the authority of this preſent Pope is equivalent to Chriſts: our adherence to the one, in points of faith and manners muſt be ſuch, as it ſhould have been to the other, had we lived in the dayes of his viſible converſation in the world.

Finally, CHRIST, S. Peter, and his ſucceſſors, in regiment of the Church militant here on earth, differ, by the Roman account, no otherwiſe then Romulus, Numa, Ancus, &c. Romulus was firſt Founder of that kingdom, but left other of kings of the ſame rank and order he was: only his dignity after his departure was acknowledged greater in another world becauſe, as his people were made to believe he aſcended alive into heaven, as a God. Much better might the Romaniſt derive his Pſeudo-catholick-Roman faith, from 〈1 paragraph〉 Romulus the firſt builder of that great City, that ſometimes ruled 〈◊〉 the Kings of the earth; then from Chriſt, who did erect a kingdom indeed, but not of this world; wherein none was to ſucceed him, becau • e he remains, Yeſterday, today, The Same for ever: Whence the 〈1 paragraph〉 Proph • t 〈◊〉 , this kingdom ſhall never be deſtroyed or given to another people; but ſ •… and deſtroy all former kingdomes, and it ſelf ſtand for ever. For any •… of that 〈◊〉 whoſe former kings had put this Immortal King to •… , to •… ile themſelves Rocks, and •… , or abſolute ſpiritual Monarchies •… evidently ſhew, they are the Feet of that image, moſt of which have been, and ſhall be broken to pieces, by that ſtone cut out without hands out of the Mountain, until it become like the chaffe of the ſummer flowers, carried away with the wind, and no place be found for them; or, as the 2 Theſ. 2. 8. Apoſtle interprets the Prophet, the Lord ſhall conſume them with the ſpirit of his mouth, and ſhall aboliſh them with the brightneſſe of his coming.

21 Would the Jeſuite then know, wherein he, and his Latian Lord God muſt take after S. Peter? methinks their formal acknowledgement of that general principle; Chriſt manifeſted in the fleſh, and made the head ſtone in the The Pope ſucceſſor unto the check, not to the promiſe given by Chriſt to S. Peter. corner, compared with their late mentioned Apoſtacy, in ſeeking to lay another foundation; was lively reſembled, if not myſtically prefigured, by Saint Peters faith, (immediately after his glorious confeſſion) eclipſed by interpoſition of ſuch earthly conceits, as perpetually darken their minds. For, upon our Saviours declaration, what bodily calamity, what ignominy and reproach ſhould at Jeruſalem, ſhortly after, befal the Rock it ſelf; whereupon that Church, againſt which he had now ſaid, the gates of hell ſhould never prevail, was founded: Peter (as Saint Matthew ſaith) took his Maſter aſide, and friendly checks him, as if he had forgotten his former promiſe, Mat. 16. 22, &c. Maſter be good to your ſelf, this ſhall not be unto you. As if he had ſaid, if the gates of hell ſhall not prevail againſt your Church, or us your poor Diſciples; I hope you are able to priviledge your own perſon from ſuch diſgrace, and ſcorn, as none but they can intend againſt you. So carnally did this great Apoſtle upon ignorance, conceit Chriſts ſpiritual promiſe, as the Papacy, upon habitual or affected error, doth to this preſent day. For one principal argument, moſt uſual in the mouthes and pens of that great Heads chief diſciples, to prove the Romiſh the only Church, unto which that glorious promiſe was made, or, at leaſt, hath been perpetually performed, is, becauſe no temporal or ſecular power hath ever been able, (though many wicked Potentates, Kings, and Emperours (ſuch titles they give to all their enemies) have attempted, either to deface her external pomp, ſtate, and ſplendor, or ſo to uſe the Popes or Cardinals, or other of her principal and deareſt children, as the Jews did our Saviour Chriſt and his Diſciples. They are of the world, and therefore ſpeak they of the world, and the world heareth them. But could they, unto any child of God, more plainly prove themſelves heirs to that check, given by our Saviour to S. Peter, Bellarmin applies all that is ſpoken in Peters Commendations, unto his Succeſſors, whom he will not have ſharers in his reproofs. Ea quae dicū tur Petro in triplici ſunt differentia; quaedam enim dicuntur ei pro • e tantum; quaedam pro ſe & omnib • s Chriſtianis; quaedam pro ſe & ſucceſſoribus; id quod evidenter colligitur ex ratione diverſa, qua ei dicuntur. Nam quae dicuntur ei, ut uni ex fidelibus certe omnibus fidelibus dicta intelliguntur. Ut Mat. 18. Si peccaverit in t • •• ater tuus, &c. Quae dicuntur ei ratione aliqua propria perſonae ipſius, ei ſoli dicuntur, ut vade poſt me Satana Et, Terme •••• bis, iſ • a enim dicuntur ei ratione propriae imbecillitatis, & ignorantiae. Quaedam dicuntur ei ratione Officii Paſtoralis quae proinde dicta intelliguntur omnibus ſucceſſoribus, ut Paſce oves meas, &c. Bellar. lib. 2. de Rom. Pont. cap. 12. Sect. ultimo. Go behind me Satans, ye are an offence, becauſe ye underſtand not the things that are of God, but the things that are of men? Could they more evidently demonſtrate, the Pope to be That Man of Sin, that muſt be inducted to the Church of God by Satan ‖ 〈 in non-Latin alphabet 〉 , the chief adverſary or accuſer, he himſelf bearing the name of adverſary, likewiſe, in his • itle The Romaniſt makes the Pope his God in that he makes him the Rock on which the Church is built. Compare Exod. 17. 6. 1 Cor. 10. 4. The Hebr. 〈 in non-Latin alphabet 〉 is taken in the ſame ſenſe. Pſal. 18. 2. Iſa. 31. 9. 〈 in non-Latin alphabet 〉 —a ſecond foundation, in ſhew ſubordinate, in deed and conſequence quite contrary to that, which the Prophets and Apoſtles have laid; eternally priviledged, if we may believe his followers, from thoſe ſpurnings of men, from which the pretious ſtone of Sion was not exempted.

22 To collect the ſum of late Romaniſts comments, upon their Churches ſuppoſed fundamental Charter; Their confeſſion of Chriſt come in the fleſh, and made head ſtone in the corner, though conceived in form of words Orthodoxal enough, proves only this, (but this abundantly to all the world) that the Pope, their ſupream head, ſits in the Temple of God, whoſe circumference in reſpect of men, who cannot ſearch other mens hearts, is defined by this Confeſſion. Their attributing the title of Rock, or Fundamental ſupportance of that ſpiritual houſe, unto this head, proclaims unto all the world, that he ſits as God in the Temple of God, ſhewing himſelf that he is God. For the Hebrew 〈 in non-Latin alphabet 〉 equivalent to the Sy • iac 〈 in non-Latin alphabet 〉 in that ſence they take it, (as aſſording ſuch impregnable ſupportance, or fortification againſt the powers of hell, world or fleſh) is oftner by their own This obſervation wil eaſily approve it ſelf to any that will read the book of Deut. and the P • alms vulgar latin, rendred Deus, then Petra or Rupes, which it directly ſignifies; becauſe, conſidered with theſe circumſtances or effects, it is rather a glorious Title of the Godhead, or Derty it ſelf then a particular attribute, taken from ſome divine propriety, communicable to Gods ſervants in the Abſtract.

23 Laſtly, unto me their common expoſition of Chriſts ſpeeches unto S. Peter, ſuggeſt this argument more then demonſtrative, that the Papacy H • w Romi • h Relig •• n deny • the ve • tue and power of • h •… ſt come in the fleſh. is lead by the ſpirit of great Antichriſt, in that no doctrine of Devils can more directly contradict, or more ſhamefully deny the vertue and power of Chriſt come in the fleſh, nor more peremptorily diſanul, or cancel his promiſe there made unto his Church, then Jeſuitical comments upon it, do. Chriſts promiſe was a promiſe of life and ſaving health a full aſſurance of eternal happineſſe to all that ſhould be truly built upon that Rock which Peter confeſſed, or which they ſay, Peter was. They make the tenure of this glorious covenant to be no more but this, that Peters ſucceſſours and ſuch as will build their faith upon them (ſpeaking ex Cathedra) as upon Rocks invincible; ſhall be indefectible in points of Chriſtian faith and manners; howſoever even theſe Rocks themſelves may be, for life and converſation, as wicked as Annas or Caiphas, or other blinded guides of the Jewiſh Synagogue that crucified our Saviour.

24 Thus by a pretended ſucceſſive perpetuity of Peters Faith, they utterly That R • miſh Faith is not that Faith by which S. Peter confeſſed Chriſt aboliſh that lively Faith, whereby he confeſſed Chriſt▪ which is alway included as a neceſſary condition, without which none can be capable of that glorious promiſe, but with it all are made immediate heirs of ſalvation. Or to ſpeak more plainly, none may expect the leaſt portion of Peters bleſſing without Peters Faith; nor can that be in any, but ſuch as are born of God: Everyone ſaith S. John, that is born of God over cometh the world, and this is the victory that overcometh the world, even our faith. And again, who is he that overcometh the world, but he which Believeth: (what Peter had confeſſed) that Jeſus is the Son of God. And our Saviour himſelf, to whom his father had given power over all fleſh, that he ſhould give eternal life to all, given him by his father; tels us, that this Life Eternal muſt grow from that root of Faith which firſt did branch in Peters mouth; but muſt be ſo planted as it grew in him, in every heart endued with ſure hope; much more in all ſuch as • ay challenge to ſuch preheminency, or Prerogative of Faith▪ or Hope, as Peter had; This is life eternal that they may know Thee, (ſaith Chriſt ſpeaking of his Father) to be the That the Romiſh Church is • either that Rock, nor built upon that Rock, againſt which the gates of hell •… l, becauſe their Faith is un •• nd. Only Very God, and whom thou haſt ſent Jeſus Chriſt; ſo then God manifeſted in the fleſh, was the Rock of ſalvation, whereupon the Church is built: he that rightly knows, and ſo believes this truth, hath life eternal dwelling in him.

25 But ſhall ſuch a Faith as may be ſevered from Charity? ſhall ſuch a knowledge of Chriſt as may be in them to whom Chriſt ſhall ſay; Depart from me I never knew you, I ſay not, make any ſo impregnable a Rock, but ſo faſten any to that Rock ſo impregnable, as the gates of hell ſhall not be able to diſpoſſeſſe him of eternal life? Whiles we produce the late cited, or other teſtimonies alike pregnant to condemn the Pontificians for denying Juſtification only by Faith, they think themſelves fully acquitted with this ſolution, that our aſſurance of ſalvation relies not upon Faith, as alone, but as it is the Foundation of Charity, and accompanied with other Chriſtian vertues. We never taught (us ſhall be ſhewed in that controverſie) that Faith, unleſſe thus attended, could with true confidence plead our cauſe before God, which yet though thus attended, It only pleads. But here our adverſaries muſt be contented to take their payment in their own coin: For, if no man can be juſtified, or made heir of ſalvation, it is unpoſſible any ſhould be a lively ſtone, or living member, much leſſe a ſupream head, or ſure foundation of that ſpiritual houſe, alwayes victorious over death and hell, without a Faith ſo appointed, as in the former caſe they require, without a Faith as clearly teſtifying Chriſt dwelling in men, by works flowing from it, as their edification upon him by an Orthodoxal form of words. Whoſoever is deſtitute of a faith thus bearing fruit unto ſalvation is ſo far from being a Rock or ſure foundation for others to build upon, that he himſelf (if we may believe our Saviour, Mat. 7. 26.) builds all his hopes upon the Sand: Whoſoever heareth theſe my words, and doth them not, ſhall be likened unto a fooliſh man, which hath builded his houſe upon the ſand, and the rain fell, and the flouds came, and the winds blew, and beat upon that houſe and it fell, and the fall thereof was great. Not every one therefore that ſaith unto our Saviour, as Peter did, thou art Chriſt the ſon of the living God, but he that expreſſeth his faith, and hope by works, anſwerable to Chriſts converſation in the fleſh, and his Fathers will, ſhall enter into the kingdom of heaven; becauſe he only is built upon that Rock, which the floud-gates of hell cannot undermine or overthrow: For, whoſoever (ſaith our Saviour) heareth of me theſe words, and doth the ſame, I will liken him to a wiſe man which builded his houſe on a rock, And the rain fell, and the flouds came, and the winds blew, and beat upon that houſe, and it fell not, for it was grounded upon a Rock.

26 Let the Jeſuite either produce any Hereſie, broached ſince our Saviours Incarnation, or frame a conceit of any but Logically poſſible before his coming unto judgement, which in outward profeſſion, not diſclaiming the former main foundation of Chriſtianity [God manifeſted in the fleſh] can in deed and iſſue more evidently overthrow it, more diſtinctly contradict either thoſe Fundamental precepts of ſalvation laſt cited, or more fully evacuate the often mentioned promiſe made unto Saint Peter▪ then the foundation of Romiſh religion, as Romiſh doth; and I will do publick pennance in ſack-cloth and aſ • es, for laying the imputation of Antichriſtianiſm upon it. Our Saviour ſaith, whoſoever heareth theſe words and doth them not, doth build his houſe upon the ſand: They teach the contradictory as an Article of faith; that the Pope or a Councel of Biſhops aſſembled by his appointment, inſtructed by his Infallibility, confirmed by his plenary power, do alwayes build upon the ſame Rock as Peter did; yea that the Pope himſelf, how wicked ſoever, is that very Rock whereupon the Church (that is in their language, the Biſhops thus aſſembled) is built? the oecumenical Paſtor that muſt keep them, and by them all Chriſts flock, from going aſtray; the ſupream head, that by his vertue and influence muſt ſuſtain every member of Chriſts body (here on earth) from falling into hereſie, or approaching the territories of hell, through any kind of errour or infidelity.

27 Our Saviour promiſed in ſolemn manner, ex Cathedra, the gates of hell ſhall never prevail againſt his Church. What Church? the Catholick. What Catholick? Viſible or Inviſible? Triumphant or Militant? Viſible and Militant! What Catholick, viſible, militant Church? The Roman: that conſiſts of divers members: In it ſome are Paſtors, ſome are ſheep; whether P •… , Eccleſia congregata, 〈◊〉 Concilium prop •… 〈◊〉 Eccleſia Chriſti, •… 〈◊〉〈◊〉 : •… eſt congrega •… , •… gi • 〈◊〉 les •… congreg •… & 〈◊〉 , •… prop •… ſunt Eccleſia: ac 〈◊〉 eſt, cum aliquid de alio abſolute pronunciatur, excipere id, quod proprijſ • in è per illud ſignificatur; ergo cum Chriſtus dicit, Super 〈◊〉〈◊〉 •… Eccleſiam meam, ſtultè excipitur Eccleſia univerſalis congregata, cum ea prop • ijſsimè ſit Eccleſia. Bellar. lib. 2 de Con. Aut. cap. 15. Of this Church the Pope is the foundation as he avoucheth in the words going before. Quod eſt in 〈◊〉 fundamentum, eſt in corpore caput, & in grege Paſtor. Ut 〈◊〉 . fundamentum non pendet à domo, ſed domuo à fundamento; ita • tiam caput non pendet à corpore, ſed corpus à capite, & paſtor non pendet à grege, ſed grex à paſtore. His concluſion is, Papa p • ae • ſt omnibus loco Chriſti quibus Chriſtus ipſe inviſibiliter praeeſt, & quibus etiam praeeſſet viſibil •… , ſi vi •••• liter adeſſet: Chriſtus autem praeeſt, & praeeſſet viſibiliter, ſi adeſſet viſibiliter, non ſolum Eccleſ •• s particu •… , ſed etiam toti Eccleſia univerſali, & generalibus Concilijs: igitur etiam Papa praeeſt Eccleſiae univerſali. Either is not the Romiſh Church repreſentative, that Church ſpoken of Matth. 16 or elſe Chriſts promiſe hath failed. have better intereſt in that Promiſe? Paſtors. Of Paſtors, ſome are Prelates, ſome inferiours; whether are to be preferred before the other? Prelates doubtleſſe; for of them conſiſts the body of the Church repreſentative, which is moſt properly called the Church, and next in reverſion unto Peters prerogative Did the gates of hell then never prevail againſt the greateſt Romiſh Prelates? I nominate no particular perſon; I ſpeak onely of them as the Scripture doth of Drunkards, Whoremongers, Adulterers, Dogs, Enchanters. Many of higheſt place in that Church have for a long time lived, and for ought their followers can, or Caput Eccleſia non poteſt quidem 〈◊〉 decendo falſam doctrinam, tamen poteſt errare malè v • vendo, & malè etiam ſentiendo, 〈◊〉 privatus homo, atque hoc tantum videmus accidiſſe Adamo: malè enim aliquando vixit, & fortè etiam malè de D •… ſ •… , tamen non malè docuit. Bellar minus de Eccleſia militante. lib. 111. cap. 16. Reſp. ad prim. Some of their Popes by their own Writers confeſſion have been ſtrangely cut off, in the very acts of adultery, or other ſins by them accounted mortall. Chriſts promiſe unto S. Peter but a mee • mockery by the Jeſuites conſtruction. care to ſay unto the contrary, died ſuch as the Spirit of God hath excluded from the Kingdome of Heaven; ſuch as Gods Word tels us, hell muſt ſwallow up with open mouth. Are they the Church, and may hell gates prevail againſt them, and yet not prevail againſt the Church?

28 But if a woman, an whoriſh woman cannot be taken without an excuſe, may we think thoſe effeminate ſworn creatures of ſervitude to that great Strumpet, can want an anſwer? No, this diſtinction is alwayes at hand. Their Popes and Cardinals may as erre, ſo go to hell. But how? as private Doctors, not as oecumenical Paſtors, not as they ſpeak ex Cathedra: ſo to my remembrance I have read of a proud Romiſh Prelate, that being reproved for his ſecular pomp, made anſwer, he followed theſe faſhions as he was a Duke, not as an Archbiſhop. But the reprovers reply hath made the Apologie (better then which no Jeſuite can make for the Pope) moſt ridiculous ever ſince. If this be ſo, quoth the ſhepherd (ſuch was the Paſtor God had appointed to rebuke the madneſſe of this falſe Prophet) I pray reſolve me what ſhall become of my Lord Duke, if the Archbiſhop go to the Devil. If many, ſometimes Popes, be now in hell (as no Jeſuite I think, will profeſſe any morall hope that all are ſaved:) What is become of the Church repreſentative, which lodged in their brains? Hath the number of glorified Saints been encreaſed by their departure from earth? Were they ever a whit more happie for being heirs to that glorious Promiſe; Thou art Peter, and upon this Rock will I build my Church? Or were their Comments upon that place Orthodoxal? What was the comfort Saint Peter himſelf could ever have reaped thence? Onely this, though Sathan may ſo fiſt thee, that thy ſoul may go to hell before thy body deſcend to the grave; yet reſt aſſured of this, that thy faith which in Cathedral reſolutions ſhall never ſail thee in thy life time, ſhall ſurvive in thy ſucceſſors when thou art dead; but to what purpoſe, if notwithſtanding this prerogative, all may deſcend one after another into hell?

29 Or if their Doctrine were true, to what end did Chriſt come in the fleſh? onely to build a Church, which like a lamp or candle may gloriouſly ſhine, whiles there is an uninterrupted ſucceſſion of Popes to propagate the ſplendor; but whoſe glorie when that expires, for ought that glorious promiſe addes unto it, muſt be extinguiſhed; as the light goes out when the oil is ſpent. Better aſſurance then every Pope for his time hath; Saint Peter by their doctrine had none from thoſe words of our Saviour. For whatſoever power or prerogative was in them bequeathed to him, doth deſcend by inheritance to his ſucceſſours. And would the meaneſt Jeſuite now living have gloried much in a life, graced with no greater viſible Church dignitie then S. Peters was, perpetually expoſed to like danger, without any other ſolace to ſupport it, ſave onely this, that his poſterity ſhould enjoy the ſame priviledges? But now that the glory and dignity of the Romiſh Church is become ſo great, and the Ieſuites portion thereby grown ſo fat; they can be well content to ſooth up the Pope in this conceit, that howſoever his perſon may go to hell (a place it ſeems not much dreaded becauſe unknown) yet hell gates ſhall never prevail againſt his faith; which hath brought ſuch large poſſeſſions to the Church; both which he may infallibly entail to his ſucceſſors untill the worlds end. But (as I ſaid before) what then ſhall become of that Cathedral faith? ſhall it augment the quire of Gods elect, or can they make as many S. Faiths as have been Popes?

30 Herein appears the exceſſe of theſe dayes impiety, in reſpect of former; The •… or •… the •… and •… . that this imaginary Idea of Romiſh faith ſhould be more ſuperſtitiouſly adored then any other Idoll in the World ever was; Although that of the Apoſtle may be more properly ſaid of it then any other, nihil eſt in mundo. Other Idols repreſented either men or beaſts, ſome permanent creature, or reall quality: This is a fancie of a Chimaera, a ſhape of nothing; or if by nature and eſſence ought, it is ſuch a conceit or mental quality as may be in devils Exiſtence it hath none, but as Eclipſes of the Sun, by fits or courſes when the Pope ſhall ſpeak ex Cathedra. What ſhall become of it, and the colours in the Rainbow, after the day of judgement, are two queſtions of like uſe and conſequence: and of theſe two Objects, the one as fit to direct mens courſes by Sea or Land, as the other to conduct us towards heaven. The dazled imaginations of theſe Idolaters, that can thus conceit this faith to be ſpiritual, and eternal by ſucceſſion, when it cannot ſave them in whom it is, are much worſe then ſome fooliſh Heathens dreams of an immortal fame, that was to accompany their mortal ſouls, (as they eſteemed them) and argue in theſe ſons of Antichriſt, either an incogitancie, or unbelief of Chriſt, (who lives for ever) come in the fleſh, or a ſecure worldly hope, he ſhall never, or not this long time, come to judgement.

31 Saint Peter hath foretold, that there ſhall come in the laſt dayes, mockers, 2 Pet. 〈◊〉 . 3. which will walk after their luſts, and ſay, where is the promiſe of his coming? for ſince the fathers died, all things continue alike from the beginning of the creation. Atheiſts and Libertines, I know here are literally meant. But as the Prophets uſually prefigure our future Bliſſe by Jeruſalems preſent glory, or other known felicity, by which perhaps it was repreſented unto them: So might S. Peter ſhadow out unto us the myſterie of iniquity, according to that rude draught which it had in his time. For the ſubſtance, native quality, A Parallel of Athen •… P •… al •… er •• . or proportion of the Atheiſts and the modern godleſſe Romaniſts mockery, they are the ſame, onely the one is more rude and rough hewen, the other more ſmoothly varniſhed with Hypocriſie, and overlaied with artificial colours. The blunt Atheiſt like a lewd debter that ſimply denies his bond, imagines the Lord will never come to call him to an account. Their ſubtle Romaniſt like a craftie companion that acknowledgeth the debt, but no ſet day of payment ſpecified, ſave onely [to morrow] hopes to drive off God Almighty from day to day, putting Chriſts coming as far from him the next three yeers to come, as it was the laſt three paſt; and ſo would hold on theſe hundred thouſand yeers, if the World ſhould ſtand ſo long, becauſe Antichriſt, who by profeſſed enmitie againſt Chriſt, ſhall give the World three yeers warning (according to the yeers of an hireling) of its diſſolution, (if we may beleeve this mocker) is not yet revealed: Nor ever ſhall The •… the •… witched, the •… M • ſ •… a •• eady 〈◊〉 and •… , the •… king for Anti •… 〈◊〉〈◊〉 , and a •• red 〈◊〉 him as his God. be to him, unto whom, ſince the Patriarchs and Apoſtles died, all things continue as they did from the beginning of the new creation, (mans redemption) without any general Apoſtaſie or decay of Peters faith, which remains ſtill as freſh and lively, as when he firſt confeſſed Chriſt Not the Jew more ſottiſh, in expecting his Meſſias, then this hypocrite in deferring Antichriſts coming. And no marvell, when that which firſt cauſed the Jew ſo grievouſly to ſtumble, and ſince retains him in his unbelief, is made the onely ground of the Roman Catholicks faith. Hell, by an approved Experiment of the ones fall, knew well the ſame charm would enchant the other: both being equally tainted with a ſuperſtitious heatheniſh conceit, that their teachers could not erre, becauſe they ſit in the ſeats of ſuch as were Infallible in their life times. And hence it is they are ſo blind, and ſee it not, bewitched, and bewitching others with continual reiterating that magick Spell of Templum Domini, the Church, the Church, words whoſe meaning they underſtand no more, then ſimple women do waggiſh ſcholars medicines, or charms for the tooth-ach. Their ignorance (though) may put us in mind of another mockery, they make of our Saviours words.

32 For where he promiſed hell gates ſhould never prevail againſt his Church, meaning againſt no true Chriſtian ſoul eſpouſed to him by an indiſſoluble knot of faith and everlaſting love: Theſe mockers diſpoſſeſſe the Chriſtian world of this glorious hope, by a double deluſion; firſt perſwading it, that the univerſal Church militant may encamp in one mans breſt; upon whom, though hell ſhut her gates, the ſimple (ſuch as they would make us all muſt believe the Church is ſafe, becauſe he came not within them as an Heretick. For ſo in the ſecond place, though our Saviour promiſeth in termes as ample and Majeſtical as can be deviſed, that not Hell gates, that is, no power or force of hell, ſhall be able to hold play with that Church, whoſe ſafe conduct to his heavenly Kingdom he there undertook; they make the meaning of his aſſurance to be but this: No Hereſie (as if hell gates were furniſhed with no other munition) ſhall ever make breach upon the Roman Conſiſtorie, or approach the Popes Seat of dignity. Thus, to ſupport the Popes Supremacie, they would make Chriſt ſo to ſhufle; as if a Prince (were it poſſible any Prince could be ſo baſe) ſhould warrant his Confederates ſafe conduct thorow his Territories, upon as high termes, as his Soveraigntie or Supremacie would ſtretch unto, and yet challenged upon the others miſcarriage, interpret his meaning to have been but this; I did warrant him he ſhould not die of porſon, adminiſtred by any Phyſitian of mine in my Dominions; That no violence ſhould be offered him by theeves and robbers, or other unrulie ſubjects, I undertook not.

CAP. IX.

That the Romaniſts Belief of the Churches Infallible Authority cannot be reſolved into any teſtimony better then Humane, whence the main concluſion immediately followes. That the Romaniſt in Obeying the Church-decrees, without examination of them by Gods Word, prefers mans Lawes before Gods.

1 SEeing it hath been manifeſted as well by Oſtenſive proof from Scriptures, as by Deduction to inconveniences, moſt contrary to the Analogie, and prejudicial to the main foundation of Faith, that Saint Peter was not the Church, nor ſuch an head as the Pope doth make himſelf of all the faithfull: the principal Point is clear, that the Romaniſts Belief of ſuch a tranſcendent, abſolute oecumenical Authority in the Church, as might warrant our Obedience to the former Decrees, cannot be reſolved into any Divine teſtimony, or abſolute Promiſe of Chriſt: in neither of which the Pope can have any intereſt, but onely by right derived from Saint Peter.

2 To follow them a little in their School humour, onely reckoning the Speculative probabilities that can be brought for them, without computation of their Blaſphemies, or other dangerous Conſequences wherewith their Doctrine heretofore hath been, and muſt be further charged; let us trie what ſtrength the other joints have in themſelves, and ſee in the next place, what proof they can make their Popes are ſucceſſours to ſuch preheminences as Peter had. Albeit even this joint, as all the reſt of their religion, is quite benummed, and utterly deprived of ſenſe, by the deadly blow lately given to the principal nerve, whence life and motion muſt be derived to the whole body of their Religion. For if we conſider the intenſive perfection of that preheminence, or eſtimation, which Peter in reſpect of his fellowes had, either with his Lord, or with his flock: this was founded in a correſpondent exceſſe of his love, his lively faith, and diligent feeding; unto no one of which good qualities, the Popes profeſſe themſelves heirs infallible. Or if we reſpect the extent or amplitude of Saint Peters extraordinary ſoveraignty, it was the ſame with Davids kingdom, or Chriſts own Paſtoral charge; and reached but from Dan to Beerſheba. At the utmoſt, it and the circumciſion had the ſame circumference: Within which, how great ſoever his Authority was, the Pope can have have no pretence to be his ſucceſſor therein. For the edification of the people committed to him by our Saviour, was to be finiſhed before Ieruſalems deſtruction; ſince which time Iſrael hath been perpetually ſcattered amongſt the Nations without a ſhepherd, to gather them. And when it ſhall pleaſe the Lord, as it is probable it will, to reduce them to his fold: their Ruler ſhall be of their own people, ſtrangers ſhall have no more dominion over them.

3 Had the Pope derived his right from Saint Thomas, Rartholomew, or other Apoſtle, which have no writings extant, this might have yeelded ſome The Adverſaries folly in deriving Numenical authority per •… ly infallible from S. Peter. ſurmiſes, not ſo eaſie to be diſproved, that Romiſh traditions did contain the ſumme, at leaſt of all theſe Apoſtles unwritten Doctrine: if from Saint Paul the great Doctor of the Gentiles, and firſt planter of faith amongſt the Romans, (as much commended by him as any other of his children in Chriſt) the improbabilitie had been much leſſe then now it is in Peters caſe, that the Biſhop of Rome, if any ſhould have ſucceeded him. But when that people began to grow out of love with the truth, faſhioning themſelves unto this preſent world, (the diſeaſe whereof Saint Paul Rom. 12. 2. forewarned them) it was Sathans policie to preſent unto them (longing after ſuch a Monarchical ſtate as their Heatheniſh Predeceſſours had) ſuch ſhews of Peters Supremacie, and reſidencie at Rome, as by the Divine permiſſion had either crept into ſome of the Ancients religious cogitations, or elſe in time of darkneſſe have been ſhufled by the Predeceſſors of theſe cheating mates late diſcovered, into their writings, as ſit baits to entice them unto this derivation of that abſolute power from Peter, to their greater condemnation, and our good. For God no doubt in his providence ordered this their blindneſſe to illuminate us, as he did the fall of the Jews to confirm the Gentiles in faith ſeeing of all the Apoſtles Peters prerogatives (as hath been ſhewed) were moſt evidently perſonal; all to determin with himſelf; unto which obſervation his own writings alſo give teſtimony. Even a little before he was to leave the world, where he moſt manifeſted his earneſt deſire of preſerving his flock, found in faith after his death, he gives no intimation (as ſhall be ſhewed more at large Chap. 23. hereafter) of any Succeſſor, unto whom they were to repair. His preſent Epiſtle he foreſaw would be more availeable to this purpoſe, then any Tradition from him: 2 Pet 1. 12, &c. I will not be negligent to put you alwayes in remembrance of theſe things, though that he have knowledge, and he eſtabliſhed 〈◊〉 preſent truth. For I think it meet as long as I am in this Tabernacle, to •… you up, by pretting vnto in remembrance; ſeeing I know that the time is at hand, that I muſt lay down this my Tabernacle, even as our Lord Jeſus Chriſt hath ſhewea me. I will endeavour therefore alwayes that ye alſo may be able to have remembrance S. Peter •… ſ •… be •… . of thoſe things after my departing.

4 As for peculiar direction of later times, whence perpetual infallibilitie muſt be derived; it cannot be gathered from his writings, that he knew ſo much as his brother Paul did. Albeit in this point, theſe two great pillars of Chriſts Church, more famous then all their fellow Apoſtles beſides for preſent efficacie of their perſonal miniſterie, come far behind the Diſciple whom Jeſus loved; whoſe written Ambaſſage was in a peculiar ſence, to tarry till Chriſts laſt coming unto judgement, as he himſelf did unto Chriſt firſt coming to deſtroy Jeruſalem, and forewarn the Nations. Beſides the Doctrine of common ſalvation, neceſſarie for all to know, plentifully ſet down in this Diſciples Epiſtle, his Revelations contain infallible directions, peculiar to every age. And as in ſome one gift or other, every Apoſtle almoſt exceeds his fellowes: ſo if amongſt all, any one was to have this prerogative of being the ordinary Paſtor, or to have ordinary ſucceſlours as Aaron (though inferiour to Moſes in perſonal prerogatives during his life) had after his death: this doubtleſſe was Saint John; who aſcribes that unto the diligent Expoſitors, hearers, or Readers of his Books, which the Romaniſt appropriates to ſuch as relie upon the viſible Churches determinations: never queſtioning whether it be that Babylon which Saint John deciphers, or no; Bleſſed is he (ſaith Saint John) that readeth, and they that hear the words of this propheſie, and keep thoſe things which are written therein, for the time is at hand. Bleſſed they are that read it with fear and reverence, or ſo affected as this Diſciple was: for unto ſuch the Lord will by means ordinary, by ſober obſervation of the event, reveal his ſecret intent, as he did it unto him by the extraordinary gift of Propheſie, for the teſtimo • ; of Jeſus is the ſpirit of Propheſie Revel. 19. 10.

5 It is evident the Spirit of God intended to ſhew Iohn, and Iohn to ſhew the faithfull, all the Eclipſes that ſhould befall the Church until the worlds end. His propheſies ſince his death, were ſo to inſtruct the world of all principal events preſent or to come, as Hiſtories do of matters forepaſt. Now as he in our times, wherein God inſpires not men with Moſes ſpirit, is accounted the beſt Antiquary, that is moſt converſant, and beſt ſeen in the faithfull Records of time; not he that can take upon him to divine as Moſes did of the worlds ſtate in former Ages: ſo ſince the gift of propheſie ceaſed, he is to be eſteemed the moſt infallible teacher, the ſafeſt guide to conduct others againſt the forces of hell; chiefly hereſies or doctrines of Devils, that can beſt interpret him, who firſt deſcried them, and in his life time forewarned the Churches of Aſia (planted by Saint Paul, and watered by him) of the abominations that threatned ſhortly to overſpread them, and after them the whole viſible Church, until theſe later times. Doth the Pope then profeſſe more ſkill in Saint Iohns Revelations then any other? If he do, let him make proof of his Profeſſion by the evidence of his Expoſitions. But from this Apoſtle he pretends none at all, and we demand but any tolerable proof of ſucceſſion from S. Peter.

6 A ſupreme oecumenical Head (ſay the Paraſites to the Sea Apoſtolique) is as neceſſary now, as in Saint Peters time: therefore he muſt jure civino have a Succeſſour. But neither doth Scripture or Reaſon admit any ſuch Head, as they have moulded in their brains, either then or now. As hath Vide lib. 2. cap. 29. been abundantly proved; and their own inſtances brought to illuſtrate the probabilitie of ſuch a device contradict them. For admit that Chriſt and earthly Princes ſtood in like need of Deputie-Governours in their abſence; would the King of Spain, were he to go on Pilgrimage unto his Kingdom of Jeruſalem, leave but one Deputie over all the Dominions of Spain and Portugal, the Weſt Indies, Sicilie, Naples, and Millain? Or leaving but one, would indue him with ſuch abſolute power over all his Subjects in theſe Nations as they imagine Chriſt doth the Pope over every Chriſtian ſoul thorowout the whole world. What ſpirit then (may we think) did poſſeſſe RESPONDEO, non eſſe eandem rationem Politici & Eccleſiaſtici regiminis. Siquidem orbis terrarum non neceſſario debet eſſe unum regnum, proinde non neceſſario poſtulat unum qui omnibus praeſit; at Eccleſia tota unum eſt regnum, una civitas, una domus, & ideo ab uno tota regi debet. Cujus differentiae, illa eſt, tatio, quòd ad conſervationem Politicorum regnorum non neceſſariò requiratur, ut omnes Provinciae ſervent eaſdem leges civiles, & eoſdem ritus. Poſſunt enim pro locorum, & perſonarum varietate diverſis uti legibus, & inſtitutis, & idcirco non requiritur unus, qui omnes in unitate contineat. Ad conſervationem verò Eccleſiae neceſſe eſt, ut omnes conveniant in eadem fide, ijſdem Sacramentis, ijſdemque praeceptis divinitus traditis, quod ſanè fieri non poteſt, niſi ſint unus populus, & ab uno in unitate contineantur. Bellarmin lib. 1. de Rom. Pont. cap. 9. ſob ſinem. He acknowledgeth it were convenient the whole World ſhould be governed by one Civil Monarch. Were it poſſible to create ſurely one without bloudſhed or wrong, it were requiſite he or any in his behalf ſhould reſolve us why the whole Church might not as truly be one people by communion with Chriſt their head, as the Tartars and Spaniards by ſubordi •… to one Lord, to wit, the King of Spain, ſuppoſe he were Lord of both, and they as far diſtant each from other as they are. Bellarmine, when he avouched that the Church and Common-weals are different in this caſe? let us hear the difference. The Church Catholick muſt be one by communion with one head: ſo muſt the • ieg people of every Monarch be one by ſubordination to one Soveraign, whether reſident amongſt them, or far abſent. Why may not Chriſt then, though abſent, be that onely ſupreme head, whence univerſally the Church receiveth unitie? or why may not he rule in it, though diſperſed thorow many Nations, as effectually by his Angels, and ordinary Miniſters of the Goſpel, as the Pope doth by his Nuncios, fallible Legates, or other inferiour Prelates?

7 But though reaſon and Scripture fail them, yet Councels, Hiſtories and Traditions, may be muſtered to their aid. Theſe are the firſt Springs of theſe many Waters, whereon the great Whore ſits. From what Hiſtory therefore do they believe the Pope is Peters Succeſſor? from hiſtorie Canonical or divine? no Secular Monkiſh or Eccleſiaſtical at the beſt, upon which the beſt faith that can be founded is but humane: and their profe •• ed villany in putting in and out whatſoever they pleaſe, into what writing ſoever, Gods word only excepted) makes it more then doubtful, whether many ancient Writers did ever intimate any ſuch eſtimate of the Romiſh Church, as is now fathered upon them; or rather this foul iniquity late revealed, whileſt ſome have been taken in the manner, hath been long time concealed as a myſterie of the Romiſh ſtate. Put they believe not this ſucceſſion from expreſſe written hiſtory, but from Tradition partly. From Tradition of whom? Of men, what men? Men obnoxious to errour, and parties in this preſent controverſie: yet neither partial, nor erroneous while they ſpeak ex Cathedra ſaith the Jeſuit. But who ſhall aſſure us what they have ſpoken ex Cathedra concerning this point? The Councels, What Councels? Councels aſſembled by the Pope; Councels of men for the moſt part, as ill qualified as carnally minded and ſo palpably carried away with faction, that to attribute any divine authority unto them, were to blaſpheme the holy Spirit. Councels which the Papiſts them elves acknowledge not of ſufficient authority, unleſſe they follow the Popes inſtructions; from whom likewiſe they 〈1 paragraph〉 . muſt receive their approbation. The Pope muſt aſſure us the Councel (which perhaps elected him, rejecting a Competitor every way more ſufficient) doth not erre. But that the Pope is lawfully elected; that ſo elected he cannot erre in this aſſertion who ſhal aſſure us? he himſelf or his Predeceſſors. This then is the laſt reſolution of our ſaith, if it rely us on the Church.

8 We muſt abſolutely believe every Pope in his own cauſe: Firſt, that he himſelf is; ſecondly, that all his Predeceſſours up to S. Peter were infallible. When as many of them within theſe few hundred years late paſt (by their own followers confeſſion) were ſuch, as whatſoever muſt derive its pedegree from them, may juſtly be ſuſpected to have firſt deſcended from the father of lies; ſuch as not ſpeaking ex Cathedra, were ſo far from the eſteem of abſolute infallibility, that ſuch as knew them beſt did truſt them leaſt in matters of ſecular commodity, and if they were found unfaithful in the wicked •… 16. 11. Mammon, who will truſt them in the true? Not He that is unjuſt in the leaſt is a juſt alſo in much, • aith our Saviour in the ſame place, v. 1 • . Papiſts themſelves, unleſſe they ſpeake ex Cathedra. Then belike our Saviour did not foreſee this exception from his general rule: or Judas by this knack might have proved himſelf or any other knave as faithful a Paſtor as S. Peter.

9 But if a Pope ſhall teach ex Cathedra, that he is Peters lawful ſucceſſor, and therefore of divine infallible authority, in expounding all the former 〈1 paragraph〉 . places, we muſt notwithſtanding our Saviours Caveat believe him. Why? Becauſe it muſt be ſuppoſed he hath divine teſtimony for this aſſertion. As what, either divine hiſtory, divine tradition, or divine revelation? Divine hiſtory they diſclaim, nor can impudency it ſelf pretend it. It may be he hath the perpetual traditions of his predeceſſors. But here again we demand what divine aſſurance they can bring forth, that every Pope from S. Peter downwards, did give expreſſe cathedral teſtimony to this perpetual ſucceſſion in like authority. Suppoſe (what no Jeſuite dare avouch, unleſſe he firſt conſult his ſuperiours, whether he muſt not of neceſſity ſay ſo for maintenance of the Popes dignity) that this aſſertion had been expreſly conveyed from S. Peter to the preſent Pope, without interruption, yet if any one of them did receive it from his predeceſſour, having it but as a private man or upon his honeſty, he might erre in delivering it to his ſucceſſor, ſo might the third b • h • v • ng i • him. For no belief can be more certain then its pro •… ject, or immediate ground. If That be fallible, the belief muſt needs be uncertain, obnoxious to errour and at the beſt human. No better is the Popes teſtimony, unleſſe given ex Cathedra: and no better is the ground of his own belief, of what his Predeceſſours told him, unleſſe they told it him ſo ſpeaking. Wherefore though this preſent Pope ſhould teach ex Cathedra, viva voce, that he is Peters lawful ſucceſſor; yet unleſſe he can prove that none of his predeceſſours did ever neglect ſo to avouch the ſame truth, it is evident that he ſpeaks more then he can poſſibly know by any divine teſtimony, either of hiſtory, or unwritten tradition. It is evident again, he binds us to believe that by divine faith which he cannot poſſibly know himſelf, but only by faith humane. For the only ground of his Popes bind us to believe by divine faith their reports of matters forepaſt which they cannot believe by any other faith, but hnmane and fallible. aſſertion, is this ſuppoſed perpetual tradition: and this is but humane, unleſle it be perpetually delivered ex Cathedra. Nor is there any other means poſſibly under the ſun nay either in heaven or earth, for to know matters of this nature forepaſt, but either the teſtimony of others, that have gone before us, who either were themſelves, or took their relations upon truſt from ſuch as were preſent, when the things related were acted, or elſe by revelation from him who was before all times, and is a preſent ſpectatour, an eye witneſſe of every action.

10 Our knowledge of matters forepaſt by the former means, (though Popes themſelves be the relators, unleſſe their relation be cathedral) as hath been proved, are but humane and fallible; Things known by immediate revelation from God are moſt certain, becauſe the immediate Relator is He that will be reputed a Prophet of times forepaſt, muſt ſhew himſelf a prophet of things to come. moſt infallible. Doth the Pope by this means know, what his Predeceſſors, or S. Peter thought concerning this perpetual ſucceſſion, or generally all matters concerning this point long ſince forepaſt? He may as eaſily tell us what any of his ſucceſſors ſhall do or ſay an hundred years hence. And thus much if this preſent Pope will undertake, the Chriſtian people then living, may ſafely believe, what the Pope then being ſhall ſay of this; or both of their predeceſſours. But to believe man, as an infallible prophet of things paſt, which cannot approve himſelf a true foreteller of things to come, were to invert Gods ordinance, and mock his word. For it hath been a perpetual law of God, that no man ſhould ever be believed more then man, or by any faith, more then humane, though in matters preſent, whereof he might have been an eye witneſs: unleſs he ſhewed his participation of the divine ſpirit, by infallible prediction of things to come, or evidency of miracles fully anſwering to the prediction of Gods word already written, as ſhall be ſhewed at large in the next Section. See Chap. 11.

11 If we put together the firſt elements of Romiſh faith, as they have been ſounded apart they make no ſuch compound, as the ſimple and ignorant Papiſts (who in policy are taught to read this leſſon, as little children untaught, wil by gueſſing at the whole in groſſe, without ſpelling the parts) believe they do. Firſt, their prerogatives they give to Peter are blaſphemous. Secondly, their allegations, to prove that their Popes ſucceed as full heirs to all Peters prerogatives, are ridiculous. Whence it muſt needs follow, that their faith is but a compoſt of folly and blaſphemy. This pretended perpetuity of tradition, or ſuſpitious tale of ſucceſſion from Peter, is the beſt warrant they have, that the Church doth not erre in expounding the places alledged for her infallibility; and their belief of their infallibility in ſuch expoſitions, the only ſecurity their ſouls can have, that obeying the former decree of worſhipping the conſecrate Hoſt, of communicating under one kind, they do not contemptuouſly diſobey Gods principal laws, mangle Chriſts laſt Wil and Teſtament, vilifie his pretious body and bloud. Seeing then they themſelves confeſſe the places brought by us againſt their decrees to be divine; and we have demonſtrated that mens belief of that infallible authority in making ſuch decrees, to be meerly humane: the former Concluſion is moſt firm, that whileſt men obey theſe decrees againſt that natural ſenſe and meaning, which the former paſſages of Scripture ſuggeſt ſo plainly to every mans conſcience, that the Churches pretended authority ſet aſide, none would ever queſtion whether they could admit any reſtraint, they obey men more then God, humane laws more then divine, and much better believe the traditions of humane Fancy, of whoſe forgery for others worldly gain there be ſtrong preſumptions, then the expreſſe written teſtimony of the holy ſpirit, in the eſpecial points of their own ſalvation.

12 Or if unto the teſtimony of Gods ſpirit, recorded in Scriptures, we The preſent Popes authority is greater then hiſtory, traditions or councels, or ought that can be pretended for it. adde hiſtory, tradition, Councels, or former Popes decrees or whatſoever poſſibly may be pretended to prove the preſent Popes authority, it muſt ſtil be ſuppoſed greater and better known, then all that can be brought for it or againſt it, as wil appear, if we apply our argument uſed before. That authority is alwayes greater which may trie all others, and muſt be tried by none, but ſuch is the Popes declaration, or determination of all points in controverſie whether about the Canon or ſence of Scriptures, over thoſe which are brought for it, whether about the truth true meaning or authority, of unwritten traditions, whether about the lawfulneſſe of Councels, or their Authentick interpretations: in one word, his determinations are Monarchical, and may not be examined (as S. Auſtin or others of the ancient Fathers writings may) by any law written or unwritten. So Aliud eſt interpretari legem more doctoris, aliud more judicis: ad explicationem more doctoris, requiritur cruditio; ad explicationem more judicis requiritur authoritas. Doctor enim non proponit ſententiam ſuam ut neceſ • ariò ſequendam, ſed ſolum quatenus ratio ſuadet: a judex proponit ut ſequendam neceſa • io. Aliter accipimus gloſſas Bartholi & Baldi, aliter declarationem Principis. Auguſtinus igitur & caeteri Patres in Commentariis fungehantur officio Doctorum: at Concilia, & Pontifices funguntur officio judicis a Deo ſibi commiſſo. Bellar. de verbi Dei interpret. lib. 3. cap. 10. reſpon ad 16. Bellarmin ſutable to the Trent Councel, expreſly avoucheth: The Fathers were only Doctors or expoſitors the Pope is a Judge, What then is the difference betwen a Judge and an expoſitor? To explain as a Judge, there is required authority, to explain as a Doctor, or expoſitor, only learning is requiſite. For a Doctor doth not propoſe his ſentence as neceſſary to be followed, but only ſo far as reaſon ſhall counſel us: but a Judge propoſeth his ſentence to be followed of neceſſity. Whereof then wil the Pope be Judge? Of expounding Scriptures: theſe places of Scripture which make for his pretended authority. Muſt his ſentence herein of neceſſity be followed? By Bellarmin it muſt, albeit we ſee no reaſon for it, either out of Scripture or nature. It is for Doctors to bring reaſons for their expoſitions; but the Pope neehs not except he wil: nor may we exact it of a Judge. So he adds more expreſly, We admit not of Bartolus or Baldus gloſſes, as we do of Emperours declarations. Auſtin and other Fathers in their Commentaries ſuppy the places of Teachers, but the Councel and Popes exerciſe the function of Judges, whereunto God hath deſigned them. But how ſhal we know that God hath committed all judgement unto them, ſeeing we have been taught by his word, Joh 5. 22, 23. that he hath committed all judgement unto his ſon, Becauſe all men ſhould honour the ſon as they honour the father? We read not of any other to whom the like authority is given by God, or his ſon; yet of one, whoſe very name ſhal import the uſurpation of like authority, that is, 〈 in non-Latin alphabet 〉 , Chriſts Vicar general, unto whom the Son as muſt be ſuppoſed, doth delegate the ſame judiciary power the Father delegated unto him.

13 But may a Princes declaration in no caſe be examined by his ſubjects? Yes, though in civil matters, it may, ſo far as it concerns their conſcienqes; as whether it be conſonant to Gods word or no, whether it make more for the health of their ſouls, to ſuffer what it inflicts upon the refuſers, or to act what it commands. To controle, countermand, or hinder the execution of it, by oppoſition of violence or contrary civil power, ſubjects may not. But for any, but man, to uſurp ſuch dominion over his fellow creatures ſouls, as earthly Princes have over their ſubjects goods, lands, or bodies, is, more then Monarchical, more then tyrannical, the very Idea of Antichriſtianiſm. And what I would commend unto the Reader, as a point of eſpecial conſideration, This aſſertion of Bellarmin, concerning the Popes abſolute authority, directly proves him, as was avouched Cap. 8. 〈◊〉 . 17, &c. Bellarmin to prove the Pope is abſolutely above the univerſal Church uſeth theſe words, Omnia nomina, q • ae in ſcripturis tribuanum Chriſto, • nde conſtat eum eſſe ſ • pra Eccleſiam, cad • omnia tribuūtur Pontitici. Bellar. de Conciliorum auct. Lib. 2. cap. 17. 〈◊〉 . before, to be a ſupream head or foundation, of the ſelf ſame rank and order with Chriſt, no way inferiour to him in the intenſive perfection, but only in the extent of abſolute ſoveraignty. For, greater ſoveraignty cannot be conceived then this, That no man may examin the truth, or equity of commands, or conſequences immediately derived from it, though immediately concerning their eternal joy or miſery. No Prince did ever delegate ſuch ſoveraign power to his Vice-gerent, or deputy: nor could he, unleſſe for the time being (at leaſt) he did utterly relinquiſh his own ſupream authority, or admit a ful compeer in his kingdom. Chriſtum caput eſſe Eccleſiae univerſae libentiſſime confitemur, ne que ullum hominem, ac ne angelum quidem •… quamus; quod eſſet propriè duo capita in Eccleſiae corpore conſtituere, at quin ſub Chriſto capite ſummo Vicarius ejus in terris caput ut ſic dicam, miniſteriale, non principale rectè nominetur, negari nullo modo poteſt; Siquidem ut in republica temporali caput omnium principale Rex eſt, ſub Rege deiude capita ſunt Provinciarum, ii qui dicuntur Pro •… , & ſub Proregibus capita ſunt urbium ſingularum, certi quidam. Praetores, & ſub praetoribus quaelibet familia ſuum •… caput, ipſum videlicet Patrem familias, &c. Ita quoque in Eccleſia Dei, ſummum caput omnium hominum & Angelorum Chriſtus eſt: ſub Chriſto in terris caput omnium Chriſtianorum eſt Ponti ſex maximus: ſub illo Epiſcopi, ſub Epiſcopis Parochi capita ſunt Chriſtianae multitudinis. Bellar. in Appendice ad libros de ſummo Pont. cap. 24. His ſimilitude 〈◊〉 in this that they admit of no appeal from the Pope to Chriſt, no examination of his decrees by Gods word: Nor is the Pope by 〈◊〉 doctrine ſubordinate in ſuch ſort unto Christ, as all other Biſhops are to the Pope. Bellarmins diſtinctions, of a primary and ſecondary foundation, of a miniſterial and principal head of the Church, may hence be deſcribed to be but meer ſtales ſet to catch guls. Their conceit of the Popes copartnerſhip with Chriſt, is much better reſembled, and more truly expreſſed, by the Poets imaginations of Jupiter, and Auguſtus Caeſars fraternity,

Diviſum imperium cum Jove Caeſar habet: Jove and Caeſar are Kings and Gods: But Jove of heaven; that's the only ods.

That Chriſt ſhould retain the title of the ſupream head over the Church militant, and the reality of ſupremacy over the Church triumphant, our adverſaries are not offended: Becauſe, there is ſmall hope of raiſing any new tribute from the Angels, and Saints in heaven, to the Romiſh Churches uſe; and as little fear that Chriſt ſhould take any ſecular commodity from it, which anciently it hath enjoyed.

14 But though it were true, that we were abſolutely bound to obey an abſolute Monarch, of whoſe right none doubts: yet may we examin whether every Potentate that challengeth Monarchical juriſdiction over others, or gives forth ſuch inſolent edicts in civil matters, as the Pope doth in ſpiritual, do not go beyond his authority in theſe particulars; albeit his lawful pre • ogatives in reſpect of others, be without controverſie many and great, yet limited both for number and magnitude. For ſuppoſe King Henry the eight, after he had done what he could againſt the Pope, ſhould ſtil have profeſſed his good liking of Romiſh religion, oppoſing only this to all his Popiſh Clergie, that had challenged him of revolt: Am not I defender of the faith? The Pope, whom I trow you take for no falſe Prophet, hath given me this prerogatr •… amongst Chriſtian Princes, as expreſly, as ever S. Peter bequeathed him his ſupremacy above other Biſhops. It is as impoſſible for me to defend, as for his Holineſſe to teach, any other beſides the true Catholick Faith. Let the proudeſt amongst my Prelates examin my expoſitions of his decrees, and by S. George, he ſhall fry a fagot for an Heretick, Would this or the like pretence (though countenanced by royal authority) have been accepted for a juſt defence, that this boiſterous King had not contradicted the Pope, but the tatling Monks, or other private expoſitors of his decrees? would this have ſatisfied the Popes agents, until the King and his Holineſſe had come to perſonal conference, for final debatement of the caſe? yet for Chriſts ſervants thus to neglect their maſters cauſe, is no ſin in the Romaniſts judgement, yea an hereſie is it not to deal ſo negligently in it. For a ſin of no lower rank they make it, not to ſubmit our hearts, minds, and affections, unto the Popes negative decrees, though againſt that ſence of Scripture, which conſcience and experience gives us. Unto all the doubts, fears, or ſcruples theſe can miniſter, it muſt ſuffice; That the Pope ſaith he expounds ſcripture no otherwiſe then Chriſt would, were he in earth, but only controls all private gloſſes or expoſitors of them. But can any Chriſtian heart content it ſelf with ſuch deluſions, and defer all examinations of doctrine, until that dreadful day come upon him, wherein the great Shepheard ſhall plead his own cauſe, face to face, with this pretended Vicar and his aſſociates? Do we believe that Chriſt hath given us a written law, that he ſhal come to be our Judge, and call us to a ſtrict account wherein we have tranſgreſſed or kept it; yet may we not try by examination, whether theſe Romiſh guides lead us aright or awry? Whether ſome better or clearer expoſition may not be hoped for, then the Pope or Councel, for the preſent, tenders to us? What if the Pope ſhould prohibit all diſputations about this point in hand, [whether obeying him againſt the true ſence of Scripture, (as we are perſwaded) we yield greater obedience unto him, then unto Scriptures;] may we not examin the equity of this decree, or his expoſition of that Scripture which happily he would pretend for this authority, his amplius, fili mi, ne requiras? No: by their general Tenent, and Lib. 2. cap. 16. parag. 8. Valentians expreſſe Aſſertion, it were extream impiety to traverſe this ſence, or expoſition, under pretence of obſcurity, &c. By the ſame reaſon, for ought I can ſee, it would follow, that, if the queſtion were, [whether, obeying the Pope more then God, we did obey man more then God] we might not examin, at leaſt not determin, whether the Pope were Man or God, or a middle nature betwixt both, which came not within the compaſſe of that compariſon.

CAP. X.

In what ſenſe the Jeſuites may truly deny they believe the words of man better then the words of God: In what ſenſe again our writers truly charge them with this blaſphemy.

1 IF we review the former diſcourſe, we may find, that equivocation, which Bellarmin ſought (as a knot in a bulruſh) in our writers objections, to be directly contained in their Churches denial of what was objected. Whileſt they deny that, they exalt the Churches authority above Scriptures, or mans word above Gods; this denial may have a double ſence. They may deny a plain and open profeſſion, or challenge of greater authority in their Church then in Scriptures: Or they may deny, that in effect and ſubſtance they overthrow all authority of Scripture, ſave only ſo far as it makes for their purpoſe.

2 That the Pope ſhould openly profeſſe himſelf competitor with God, or, in expreſſe tearms, challenge greater authority then Scriptures have: Antichrſt muſt not be a profeſſed or open enemy but a ſecret underminer of true Religion. was never objected by any of our writers. For all of us know, the Man of Sin muſt be no open, or outward enemy to the Church, but Judas-like, a diſciple by profeſſion: his doctrine, indeed, muſt be a doctrine of devils, yet counterſeiting the voice of Angels; as he himſelf, though by internal diſpoſition of mind a ſlave to all manner of filthineſſe, and impurity, muſt be enſtiled Sanctiſſimus Dominus, the moſt holy Lord. If the poiſon of his iniquity were not wrapt up in the titles of divine myſteries, it would forth-with be diſliked by many ſilly ſuperſtitious ſouls, which daily ſuck their bane from it, becauſe perſwaded that the Scriptures (which they never have examined, whoſe true ſenſe they never taſted, but from ſome reliques of heatheniſh zeal, idolatrouſly worſhip in groſs) do fully warrant it. When our Writers therfore object, that the Papiſts exalt the Popes laws above Gods; (had not theſe holy Catholicks an eſpecial grace to grow deaf, as often as we charge their mother with ſuch notorious and known whoredomes, as they ſee might evidently be proved unto the world, if they ſhould ſtand to conteſt with us) their meaning is plain; that the Pope, in deed, and iſſue, makes the Scriptures, (which in ſhew he ſeems to reverence) of no authority, but only with reference to his own. That he, and his followers ſhould in words much magnifie The Pope and his followers have good reaſon to magnifie Chriſts authority in words or outward ſhew, for their own gain and glory could not otherwiſe be ſo great. Gods word, written or unwritten, we do not marvel; becauſe the higher eſteem men make of it, the higher ſtill he may exalt his throne, being abſolutely enabled, by this device, to make all that belongs to God, his Word, his Laws, his Sacraments, the pretious Body and Bloud of his Son, bleſſed for ever, meer foot-ſtools to his ambition. For, if the authority of Scriptures, or ſuch traditions as he pretends, be eſtabliſhed as divine, and he admitted, ſole, abſolute, infallible Judge of their meaning; it would argue either Antichriſtian blindneſſe not to ſee or impudency of no meaner ſtock, not to acknowledg that the Pope by this mean might appropriate unto himſelf the honour due unto God, & play upon his Creator in ſuch ſort, as if a corrupt Lawyer having evidences committed to his truſt, ſhould by vertue of them take up rents, and let leaſes to the Land-lords dammage, and Tenants overthrow. And (what is moſt villanous) unto whatſoever prerogatives, though moſt prejudicial to the divine majeſty; his Paraſitical Canoniſts ſhal blaſphemouſly entitle this moſt holy Father, The Son of God, and his faithfulleſt ſervants, (Apoſtles or Prophets) muſt be brought forth to abet the forgery, as if evidence given in Court by infamous Knights of the Poſt, ſhould in the final day of hearing be produced, under the hands and ſeals of free Barons, or other chief Peers of the Land; for, as was intimated before, whatſoever the Pope, though in his own cauſe, ſhall ſay, it muſt by this doctrine, be ſuppoſed, that Chriſt doth ſay the ſame. Yea, if it ſhould pleaſe his Holineſs to avoach ex Cathedra, that theſe words, Thou art a Prieſt for ever after the order of Melechiſedech, are truly and literally meant of himſelf as Chriſts Vi • ar▪ or of perpetual ſucceſſion in Peters Chair: the evidence muſt be taken as upon the Almighties oath; who in that place hath ſworn as much as theſe words import; but what that is the Pope muſt judge. That then he permits Chriſt the title of his ſoveraign Lord, and urges others to ſubſcribe unto his laws as moſt divine, is juſt, as if ſome Polititian ſhould ſolicit the whole body of a kingdom, ſolemnly to acknowledge one, othewiſe lawful heir unto the Crown, for their Monarch moſt omnipotent and abſolute, (whoſe wil once ſignified muſt be a law for ever inviolable, to all his ſubjects) not with intent that he ſhould in perſon retain ſuch perpetual ſoveraignty over them, but that he might have abſolute power to diſpoſe of his kingdom, as he pleaſed unto the worlds end; or to nominate others, as abſolute in his place, whileſt he ſpent his dayes as a ſojourner in a forrain land. Finally, not the moſt treacherous and deteſtable plot, the moſt wicked Pope that hath been, is or ſhall be, could deſire to effect, but may by this device be countenanced, with as great and ſacred authority, as were the beſt actions our Saviour ever undertook: which (as may better appear from what ſhall be ſaid in the next Chap. 〈◊〉 , 21. Section) is to make every Popes authority as much greater then our Saviours, as their lives and actions are worſe then his was.

3 Suppoſe ſome Devil ſhould poſſeſſe the Popes place in ſimilitude of a man, (as ſome Papiſts think the great Antichriſt, who ſhall challenge as great authority as the Pope doth, ſhall be a Devil incarnate, or the ſon of a Devil) The ſame plea the 〈◊〉 ma •… the Poper abſolute •… • im 〈◊〉 might uſe with as 〈◊〉〈◊〉 , •… in 〈◊〉 place. might he not hold his dignity by the ſame plea the Jeſuites make for their Lord and Maſter? Could he not be content to pretend Chriſts name, or ſucceſſion from S. Peter, (as Simon Magus, might he have obtained what he deſired, would have done) for his own advantage? could he not urge the authority of Gods word to confirm his own over it, and all that is called Gods? If in ſuch a caſe it might not be permitted men to examin his allegations out of Scriptures, how could the devil himſelf be convinced by Scriptures, or depoſed from his ſupremacy, thence pretended? And can we doubt, whether he which makes no other plea, then the Devil were he in place might, is not that Filius Diaboli, The great Antichriſt? Were we not taught that the ſons of this world are wiſe only in their own generation, we might juſtly wonder that any men indued with natural wit, could be ſo blind, as at the firſt ſight not to deſcrie the politick Sophiſins uſed by the Romaniſt to cozen Chriſt of his kingdom. As their whole Religion is but the image of the old Roman policy; ſo their main plot of Templum Domini, Templum Domini, the Church, the Church, as if all were rebels againſt Chriſt, that wil not ſwear abſolute fealty to the Church Romiſh, may be moſt fully paralleled by the like practiſe of ſuch cunning States-men, as having alwayes one eye to the advancement of their own private fortunes, live under an abſolute Monarch, of himſelf royally minded, but not much intermedling in the affairs of greateſt moment. Opportunity of high place under a king, upon what occaſion ſoever thus ſequeſtred, that poor mens complaints cannot poſſeſſe his ears, tempts politicians to effect their own purpoſes, under pretence of his right, and to condemn all of treaſon or diſroyalty, that will not obey their deſigns directed in their Soveraigns name, though moſt abhorrent from the diſpoſition of his Royal heart, were he acquainted with ſuch lamentable grievances of his poor Subjects, as are the uſual conſequents of Princes gracious Favours upon great Ones. The more abſolute ſuch a Princes lawful authority, the greater is native ſubjects love unto him is, the more, may both be abuſed by ſuch unthankful officers. As it is the Soveraign conceit all men have of Chriſts kingdom, which keeps the ſilly in ſuch ſervility unto the Pope, his pretended agent.

4 This is the only difference in theſe two caſes otherwiſe moſt like. An earthly Prince may live and die deluded of his Machiavillian States men, over whom he hath no power, after he himſelf is once ſubject. But Chriſt lives and reigns a King for ever; and though his throne be in the higheſt heavens, beholds the things done on earth. He ſees, and yet ſuffereth his pretended officers to detain ſuch as love darkneſſe more then light, in groſſeſt ignorance and blind ſubjection to the Prince of darkeneſſe, and his aſſociates; he ſees and yet ſuffers them detain all ſuch as delight in lies more then in truth, from acquaintance with his Holy ſpirit; He ſees, and yet ſuffers their fouleſt villanies to be countenanced by his ſacred laws; he ſees, and yet ſuffers his holy name to be abuſed, to the eſtabliſhing of Antichriſtian Hereſies; he ſees and yet ſuffers his glory made a ſtale for maintenance of their ſecular pomp. He is the keeper of Iſrael, and cannot ſo ſlumber, as any abuſe ſhould eſcape his notice; his indignation ſhall not ſleep for ever, but in due time he wil rouſe himſelf as a Lion awaked, to take vengeance upon all the workers of iniquity, on them above others, who have thus uſurped his throne on earth, taking that judgement during the time of his ſuppoſed abſence wholly into their hands, which belo •… nly unto him: Even ſo come Lord Jeſu, Holy, and True, and with the breath of thy mouth deſtroy him that hath deſtroyed truth and ſincerity from amongſt the Sons of men.

SECT. III.

Containing the ſecond degree of great Antichriſts Exaltation, in making his authority more abſolutely infallible then any the viſible or repreſentative Church of the Jews, Moſes or the Prophets ever had: Finally, in making it greater then Chriſts, or his Apoſtles was.

THat the Church of Rome doth advance her decrees above the laws and ordinances of the Almighty, her words (that in this kind is called Gods) above all divine Oracles, written and unwritten, is apparant out of their own poſitions hitherto diſcuſſed, yet is this but the firſt degree of great Antichriſts Exaltation.

〈◊〉 second is the exal •• ng the Popes above any perſonal authority that ever was either practiſed or eſtabliſhed on earth. This in brief is the aſſertion, which (by Gods aſſiſtance) we are in this preſent ſection to ma • e evident; The authority which the Jeſuites and Jeſuited Prieſts give, and would bind others upon pain of damnation to give unto the preſent Church or Pope, throu 〈◊〉 every age, is greater then any authority that ever was challenged ſince the world began, by any man or viſible company of men, the man Chriſt Jeſus not excepted.

This concluſion followeth immediately out of three Poſitions generally Ro • i • h Poſitions •… muſt 〈◊〉〈◊〉 . held and ſtifly maintained by that Church.

The firſt, that the Pope (live he as he liſt) cannot erre in matters of faith and manners, when he ſpeaketh ex Cathedra: that we are bound infallibly to believe whatſoever he ſo ſpeaks, without examination of his doctrine by Gods word, or evident external ſign, or internal Experiment of Gods ſpirit, ſpeaking in him.

The ſecond, that we cannot aſſure our ſelves the Scriptures are the Oracles of God, but by the infallible teſtimony of the Viſible Church.

The third, that the true ſenſe and meaning of Scriptures in caſes doubtful, or controverſed, cannot be undoubtedly known without the infallible declaration of the ſame Church.

CAP. XI.

What reſtraint, precepts for obedience unto the Prieſts of the Law, (though 〈◊〉 ing moſt univerſal for their Form) did neceſſarily admit: And how univerſal Propoſitions of Scriptures are to be limited.

1 SEing we undertake to prove, that no ſuch authority as the Romiſh Church doth callenge, was ever eſtabliſhed on earth: The anſwering of thoſe arguments drawn from the authority of the Prieſts in the old Teſtament, may to the judicious ſeem (at the firſt ſight) needleſſe, yet becauſe ſuch as they ſet the faireſt gloſſes upon▪ (if we look into the inſide or ſubſtance) are fulleſt fraught with their own diſgrace and ignominy; It wil not be ſuperfluous to acquaint the Reader with ſome particulars, prefixing ſome general admonitions to the younger ſort, for more commodious anſwering of all that can be brought of like kind.

2 Their common places of cozening the world, eſpecially ſmatterers of Logick or ſchool learning, with counterfeit proofs of Scripture, is either from ſome univerſal precept of obedience, given to the people, or general promiſes of infallibility made to the Prieſts in the old Teſtament. Such as come unto the Scriptures, having their mind dazled with notion • of univerſale primum, or other Logick rules true in ſome caſes, think the former precepts, being for their form univerſal, may admit no exception, limitation or reſtraint, otherwiſe the holy Ghoſt might break the rule of Logick) when as they admit many reſtraints, not alwayes from one, but oft-times from divers reaſons; from theſe following eſpecially. God ſometimes 〈◊〉 may 〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉 . injoyns obedience (as we ſay) in the Abſtract, to ſet us a pattern of ſuch true accurate obedience, as men ſhould perform unto authority it ſelf, or unto ſuch governours, as neither in their lives, nor in the Seat of judgement, would decline either to the right hand or to the left, but ſquare all their proceedings to the exact rule of Gods word Unto ſuch governours continual and compleat obedience, was to be performed; becauſe the 〈◊〉 governed upon examination, ſhould alwayes find them jump with the law of God, unto which abſolute obedience, as hath been ſhewed, is due. Nor doth the word of God in ſetting out ſuch exact obedienc, lie open to that exception, which Politicians take againſt Philoſophers; as if it (as Philoſophers do) did give inſtructions only, for happy men of Ariſtotles making, or for the Stoicks wiſe men, who can no where be found but in Plato's common-wealth, whoſe Metropolis is in the Region of Eutopia. For the ancient Iſrael of God had this prerogative above all the nations of the earth, that their Prieſts lips whileſt they themſelves were clothed with righteouſneſs and bare holineſſe unto the Lord in their breaſts, ſhould ſtill preſerve knowledge, and be able to manifeſt the wil of God unto the people, not only by interpreting the general written law, but by revelations concerning particular facts of principal moment, as may be gathered from that law, Exod. 23. 3 • . Alſo thou ſhalt put in the breaſt-plate of judgement the Urim and the Thummim, which ſhall be upon Aarons heart, when he goeth in before the Lord; And Aaron ſhall bear the judgement of the children of Iſrael upon his heart before the Lord continually.

3 To omit the various interpretations, and divers opinions of this Breſt-plates uſe; why it was called the Breaſt-plate of Judgement: Joseph▪ 3. cap. 〈◊〉 . 〈◊〉〈◊〉 . Joſephus and Suidas in my mind come neareſt the truth. That the Revelation by it was Extraordinary, that Gods preſence, or Juridical approbation of doubts propoſed, was repreſented upon the pretious ſtones, that were ſet therein is probable, partly, from the aptneſſe of it to allure the Iſraelites unto Idolatry, partly from that formality which the 〈 in non-Latin alphabet 〉 . 〈◊〉 Siculus, L. 1. c. 3. And a linle after, 〈 in non-Latin alphabet 〉 . Suidas ex mee •• o quod •… 〈◊〉 re haec reſert, (ſaith Fagius) Ephod, (inquit) 〈◊〉 • n 〈◊〉 ▪ 〈◊〉 braeum, quod ſi interpreters, ſignificat i • a •… a • t redemptionem (Vides autem eum authorem ex quo 〈◊〉〈◊〉 exſcripſit, Hebraeae linguae ignarum ſuiſſe. Ephod •… aliud ſignificat. Forta •• is pro Ephod dicere voluit 〈◊〉〈◊〉 Erat autem forma ejus, textu • a almaris, vario artificio 〈◊〉 pectoralis, ex aureis filis conſecta. Ac in medio ha •… 〈◊〉 ſtellam omnino auream. Ex utra que autem pa • te du •… dos, in quorum unoquoque ſculpta • rant ſe • 〈◊〉 , vid •… , duodecim nomina Tribuum Iſrael. Porro iuter Smaragelos 〈◊〉 tinebat lapidem Adamantem. Cum ergo Sacerdos ſciſcita •… erat de re quadam oraculum à Deo, ligabat Ephod in ſupe • humerali ad medium pectoris, & ſubjiciebat manus ſuas ſub ip • um, quas cum retraheret, deprehendebat eas quaſi colore quodam in • ectas. Pete • ar autem à Deo reſponſum de • ixis in • phod 〈◊〉 . I • a que ſi Deus annuebat ad id quod pe • ebatur, conſeſ •… micabat lapis Adamas, Si autem neg • bat, n • hil ad 〈◊〉 num & proprium lapidis • ulgorem accedebat. Quod ſi Deus voluit populum ſubjicere gladio, Lapis reddeha •… e • uentus. Si autem •… nebar m • rs, lapis •… at 〈◊〉 . •… gius in ca • ut▪ 〈◊〉 . Exod. ubi plura Vide de Rationali vid. & Del • ium Diſ •… ſit. Magic. lib. 4. cap. 1. quaest. 2. Sect. 1. Egyptians in imitation of the Ephods ancient uſe amongſt the Jews, retained long after in declaration of the truth in Judgement. For Diodorus tels us that the 〈 in non-Latin alphabet 〉 , or chief Judg in that Famous and venerable Egyptian high Court, or Parliament, did wear about his neck in a golden chain, Inſigne, a Tablet of pretious ſtone, or (if the Reader be diſpoſed to correct the Tranſlator) 〈 in non-Latin alphabet 〉 , which they called (as the Septuagint did Aarons Breaſt-plate) 〈 in non-Latin alphabet 〉 , on which he ſtedfaſtly looked while matters were debating, (as Suidas ſaith the High Prieſt did on his Breaſt-plate, whileſt they aſked counſel of God;) and whileſt he gave Sentence turned it unto the better cauſe (exhibited as the faſhion was in that Court, in writing) i • ſign the Truth it ſelf did ſpeak for it. That the Urim or Thummim were more then an Emblem, yea an Oracle of Juſtice and right Judgement, is apparant out of Scripture: When Joſ •… was conſecrated to be Iſraels chief Governour in Moſes ſtead, he was to ſtand before Fleazar the Prieſt, ordained to aſk counſel for him by the Judgement of 〈◊〉〈◊〉 21. Urim before the Lord: So did Abiathar certiſie David of Sauls malitious reſolution againſt him, and the Lords of • eilahs treachery, if he ſhould truſt 1 Sam. 2 • . 〈◊〉 . unto them. So again David is aſſured of victory, by the judgement of Urim 1 Sa • 3 • . 〈◊〉 , 〈◊〉 . and Thummim, if he would follow the Amalekites that had burnt Z • kl • g.

4 Such Prieſts as theſe, were to be abſolutely obeyed in anſwers thus given from the mouth of God. And it is moſt probable, that the parties whom theſe anſwers did concern, had perfect notice of the Revelation made to the Prieſts, howſoever the truths of ſuch anſwers being confirmed by Experiment in thoſe dayes, they were to undertake what the Prieſts appointed, and to obey his advice at leaſt by cautelous obedience, untill the event did prove the truth. But neither was this certain manifeſtation of Gods will ſo 〈1 paragraph〉 . abſolutely promiſed unto the Prieſts but not living according unto the direction of Gods Law, he might fail in his Oracles: Nor was this peoples Prerogative above others without all limit; that if they lived no better then others did, they ſhould as often as they aſked counſel of God, infallibly know, whether the anſwer were from him or no, albeit there were no defect in the Prieſt. For this reaſon the Lord anſwered not 〈1 paragraph〉 Saul, when he aſked Counſel of him, neither by dreams, nor by viſions, nor by Urim, nor by the Prophets, for Saul was now caſt off by God, not willing to vouchſafe an anſwer unto his demands: which argues, that the revelation made to the Prieſts, was alſo manifeſted to the party, ſolemnly and in ſincerity of heart propoſing the queſtions, whereof he deſired to be reſolved.

5 That the Prieſt had no ſuch priviledge, or abſolute promiſe of Gods 〈1 paragraph〉 infallible preſence, as the Pope challengeth, is apparant from the law of temperance preſcribed. 〈1 paragraph〉 And the Lord ſpake unto Aaron ſaying, thou ſhalt not drink wine, nor ſtrong drink, thou nor thy ſons with thee, when ye come into the Tabernacle of the congregation; leſt ye die. This is an ordinance for ever throughout your generations, that ye may put difference between the holy and unholy, and between the clean and unclean, and that ye may teach the children of Iſrael all the ſtatutes the Lord had commanded thee by the hand of Moſes. If theſe Prieſts themſelves were unholy and unclean, they could not infallibly diſcern between the holy and unholy, between the clean and unclean: if they lived not according to this they could not teach the children of Iſrael the reſt of Gods expreſſe lawes, much leſſe could they infallibly manifeſt unto them his will in all doubts and controverſies. But the Pope (ſo abſolute is his Prerogative, which the Jeſuites attribute unto him) muſt be thought to be infallibly aſſiſted by the Holy Spirit, albeit he lead a moſt unhallowed, unclean, polluted life.

6 But for the promiſe made unto Levi, and his ſeed, God himſelf by his Prophet Malach. 2 v. 1, 2. Malachy moſt expreſly interprets the meaning of it; And now O ye Prieſts, this commandement is for you, if ye will not hear it, nor conſider it in your heart, to give glory unto my Name, ſaith the Lord of hoſts, I will even ſend a curſe upon you, and will curſe your bleſsings, yea, and I have curſed them already, becauſe ye do not conſider it in your heart, behold I will corrupt your ſeed, and •• ſt dung upon your faces, even the dung of your ſolemn feaſts, and you ſhall be like unto it, and ye ſhall know, that I have ſent this commandement unto you, that my covenant which I made unto Levi might ſtand, ſaith the Lord of hoſts. My covenant was with him of life and peace, and I gave him fear, and be feared me, and was afraid before my Name, the law of truth was in his mouth, and there was no iniquitie found in his lips, he walked with me in peace and equitie, and di • turn many from iniquity; for the Prieſts lips ſhall preſerve knowledge, and theyſ •• ll 〈◊〉 th • law at his mouth. As if he had ſaid; Such Prieſts I have had in former times, and ſuch might your praiſes from my mouth, and your eſtimation with men have been, had you framed your lives according to the Rules which my ſervant Moſes had ſet you. But were theſe Prieſts, againſt whom he here ſpeaks, infallible in their doctrine ſtill, becauſe Gods promiſe was ſo ample unto Levi? If they were not, why doth Bellarmin bring this place to prove the Popes infallible Authority, in teaching divine truths? If they were, why doth the Lord complain in the words immediately following? But ye are gone out of the way, ye have cauſed many to fall by the law, ye have broken the covenant of Levi, ſaith the Lord of hoſts, Therefore have I made you alſo to be deſpiſed, and vile before all the people, becauſe you keep not my wayes, but have been partiall in the law.

7 This place alone (though many others might be brought) clearly evinceth Gods promiſe unto Levi and his poſterity, during the time of their prieſthood, to have been Conditional, not Abſolute. And as Gods promiſe of Infallibility was unto him and his ſeed, ſuch was the Obedience due to them and their Authority, not abſolute, but conditional: and where the precepts may ſeem univerſal, yet are they to be limitted oft-times by the Condition of the Prieſts life.

8 But ſundrie Propoſitions there be in Scriptures for their Form Univerſal, Univerſall Propoſitions in Scripture are to be limitted by they proper Subject, the End of the Precept, or other Circumſtances. which are alſo abſolutely true in their proper ſubject, whoſe full extent or limits not withſtanding are not always Evident. Whence many miſtake in ſtretching them too far; others ſeeing them fail in ſome particulars, which ſeem comprehended under the univerſality of their forme, ſuſpect the abſoluteneſſe of their truth, and account them rather morally probable, or conditionally true, then neceſſary and certain; yet are they moſt abſolutely neceſſary and certain, onely their univerſality is to be limited by their proper ſubjects. This is a common difficulty in all Arts, though leſſe apparent in the Mathematicks, or Metaphyſicks, or other like abſtract contemplative Sciences. But in Philoſophie, as well natural as moral, many general rules there be moſt true and evident to ſuch as know the nature or quality, either of the ſubject, or matter whereunto they are applied, or of theſe particulars; whence the induction was gathered; and yet are obſcure and doubtfull unto others, who mark the univerſality of their form, not ſo well acquainted with the nature of thoſe ſubjects, in which their truth is principally, and moſt evidently ſeen, not ſo able to diſcern the Identitie or Diverſity, the proportion, or diſproportion which other ſubjects may have with the former; but of the triall of rules in Arts (if God permit) elſewhere. I will now inſtance in Scripture onely; what propoſition could be for the form more univerſal, what precept conceived in words more general, then that of ſanctifying the Sabbath? In it thou (halt do no manner of work, Exod. 20. 10. 〈 in non-Latin alphabet 〉 Non facies ullum opus. The Scribes and Phariſees putting a Religion in the letter of the Law, (as the Jeſuites now do, when The Precept concerning the Sabbath then which none can be more univerſal did not extend to all manner of works. it may make for their advantage) did conclude from the generalitie of this precept, that our Saviour brake the Sabbath, when he healed the ſick upon it: Their pretences, if we reſpect the univerſalitie of the Propoſition only, were far more probable then the Papiſt can pick any for their purpoſe: Yet Jewiſh ſtill, in that they conſidered not the end of the Sabbath which might have limited the univerſal form of the precept, and reſtrained it unto ſome kind of works onely; for not all, but onely all thoſe works which were repugnant to the end of this Precept were forbidden. The end of the Sabbath was to ſanctifie themſelves unto the Lord; to ſet forth his praiſe both in words and works. Such works then onely are here forbidden as did diſtract the mind, or make men unapt to hear, read, or meditate on heavenly matters; all works of ſecular vocation, or private conſequence, which might hinder mens endeavours for procuring the health, or wel-fare of others; not works of charity, or preſent neceſſity, not works tending to greater publick good, or to the avoidance of greater harmes, which could not be prevented but by preſent working; for men are to read, hear, and meditate upon Gods Word, that by it they may be fruitfull in good deeds, by which Gods Name is more immediately glorified, then onely by ſpeaking well, and not doing ſo. Wherefore oru Saviour Chriſt did better obſerve the Sabbath by working upon it, to ſave mens lives, or recover their health; then the Phariſees did by abſtaining from ſuch works of mercy, as might have glorified Gods Name more immediately, then any ſpeculative, or preciſe Rules, how it ſhould be kept: Yea, by not working theſe good works, when fair occaſion was offered, they did the works of Satan, even murther it ſelf, as our Saviour Chriſt implies in that queſtion propoſed unto the Scribes and Phariſees which ſought an accuſation againſt him: Luke 6. 〈◊〉 . I will ask you a queſtion, whether it is lawfull on the Sabbath dayes to do good or to do evil, to ſave life, or to deſtroy it?

9 The like limitations this precept had in caſe of neceſſity, or for the avoidance of ſome great extraordinary calamity, not otherwiſe avoidable then by doing ſuch works, as upon ordinary and daily occaſions were unlawfull to be done upon the Sabbath day. It was an opinion received (as it ſeems) amongſt the Jews, that they might not fight, nor build the breaches or places whereby their enemies did hope for entrance upon the Sabbath. In this perſwaſion 1 Mac. 2 36, &c. about the number of a thouſand Jewes did lay down their lives. But when Matthias heard of this his people, and Countrey mens maſſacre (more general then it needed to have been, but for this their ſtrict and preciſe interpretation of the former general commandment) he and his friends wiſely reſolved, 1 Mac 2 41. Whoſoever ſhould come to make battell with us upon the Sabbath day, we will fight againſt them, that we die not all as our brethren that were murdered in the ſecret places. Which they might have ſtopped, but would not, for fear of violating the Sabbath. The reaſon of this their reſolution (contained in the 40 verſe) was moſt ſtrong, drawn from the end of the Sabbath; For they ſaid one to another, If we all do as our brethren have done, and fight not againſt the Heathen for our lives, and for our Lawes then ſhall they incontinently deſtroy us out of the earth. And if the whole Jewiſh Nation had been at that time utterly rooted out; who ſhould either have ſanctified Gods Sabbaths, or preſerved his Lawes from the injurie of times, or fury of the Heathen? Nature had taught the Heathen, that it was fooliſh, propter vitam vivendi perdere cauſas: much more might religious diſcretion teach all men, how prepoſterous a courſe it were for the preciſe keeping of one, to croſſe, or overthrow the end of all Sabbaths.

10 Yet our Adverſaries I am ſure cannot bring any precept ſo peremptory or general, for abſolute obedience unto the High Prieſts, and Governours, as the former was for not working upon the Sabbath. And yet this we ſee •… ts reſtraint from the End, and holds onely abſolutely true in certain kind of works, not in all. The like reſtraint, either from the End, or from the Circumſtances, may all thoſe places likewiſe ſuffer, which ſeem to be moſt general for abſolute obedience unto Gods meſſengers or ſpiritual governours.

11 The end of obeying Gods meſſengers is, that men thereby may 〈1 paragraph〉 . obey God himſelf. Suppoſe then God had ſaid [Thou ſhalt obey the Prieſt in all things whatſoever he ſhall command thee:] A Wiſe man not withſtanding all this would thus reſolve; Suppoſe the Prieſt command me to do that, in doing which I ſhall diſobey God, or to omit that continually, in performing of which I ſboul I obey God: am I bound to obey him in all ſuch commands? ſo ſhould I fruſtrate the End of the Law, and commit the ſame offence by this my Blind Obedience, which others do by preſumptuous and wilfull diſobedience unto ſpirituall governours. But it will be replied, who ſhall judge whether the ſpiritual Governour command thee ſuch ſervice, as argues diſobedience unto God, or no? If the caſe be Doubtfull, and I be commanded by my lawfull Paſtor, I have anſwered already in what ſence obedience muſt be performed. But if the caſe be Evident, men muſt openly diſobey their Paſtors, before they certainly diſobey God. But who ſhall judge of the Evidence? Every mans conſcience. Shall that then be Evident which every man ſhall ſay is Evident unto him? No, but what in deed and conſcience is, and ſo ſhall appear in his judgement that ſearcheth the heart and reins. Such as do not fear his cenſure will make no conſcience of diſobeying men, pretending authority from him: Such as with fear and trembling expect the Son of mans appearance, will not much eſteem, how they be judged by men further then in reaſon they may be perſwaded, their ſentence ſhall be ratified in the laſt day of judgement. And becauſe God hath endued ſpiritual Governours with power of retaining and remitting ſins; every one that fears him which gave, will fear to diſobey them to Whom this power is given; leſt if they retain, he will not remit; and retain they juſtly may, or rather muſt, the ſins of all ſuch, as adde thirſt to drunkenneſſe, contempt of Gods Meſſengers ſummons to repentance, unto actual breaches of his Law. This is as open rebellion upon a riot, perhaps firſt attempted upon ignorance of the Law, inconſiderateneſſe or fooliſh paſſion, but continued after Proclamation made in the Kings Name, by a publick Magiſtrate authorized for ſuch purpoſes: The parties admoniſhed upon ſuch high termes, to deſiſt from any ſuſpitious enterpriſe (though no more) muſt be certain of the Princes, or chief Law-givers future approbation of what they go about, if they perſiſt, otherwiſe diſobedience to a lawful Magiſtrate or inferiour Officer, will be found rebellion againſt the State or Soveraignty.

12 Though it be moſt true what hath been before delivered, that unto Paſtors conditional Conditional obedience of two ſorts. obedience is onely due, yet is not the condition precedent to all acts of obedience, but ſubſequent, at leaſt to ſome, and to be inſerted by way of Limitation or Caution, for deſiſting upon diſcovery of farther danger, rather then interpoſed as a ſtop to breed delay, or prohibition of all obedience untill evident proof be made, that it is expreſly due in the particulars enjoyned. The want of this diſtinction between a condition Precedent, and a condition Subſequent, or annexed unto actual obedience, hath been the Original (I am perſwaded) as well of the Papiſts error in demanding abſolute obedience without all condition or limitation, as of many Proteſtants granting leſſe then is due to Paſtors, that is obedience onely upon this condition; If they ſhew expreſſe warrant of Scriptures for the particulars enjoyned. Nor is the condition between the Paſtor and his flock like unto that between man and man in legal contracts, or in controverſies of debt, wherein all are equal, and nothing due unto the plantiffe, before the performance of the condition be proved: but ſuch as is between a private man, and a Magiſtrate, (both ſubordinate in their ſeveral places to one Soveraigne, unto whom onely abſolute and complete obedience is due, though unto his Officers ſome obedience is abſolutely due, at the leaſt to be dicto audiens, to hear him with patience, reverence, and attention, not to contradict, or neglect his commands, but upon ſuch evident reaſons as the inferiour party dare adventure to trie the cauſe inſtantly with him before the ſupreme Judge. The acts of obedience which are abſolutely due from the flock to ſpiritual Magiſtrates, or Chriſts Meſſengers, and precedent to the condition interpoſed or inſerted, are the unpartial examinations of their own hearts and conſciences, the full renouncing of all worldly deſires, earthly pleaſure, carnal luſts or concupiſcences, becauſe theſe unrenounced have a command over our ſouls, In what acts abſolute obediencets due to Paſtors. and detain them from performing ſervice, beſt acceptable unto God, or yeelding that ſincere obedience, which is abſolutely due unto his ſacred Word. For this end and purpoſe the flock ſtand abſolutely bound to enter into their own hearts and ſouls, to make diligent ſearch and ſtrict enquiry, what rebellious affection, or unruly deſire is harboured there, as often as their overſeers ſhall in Chriſts Name charge them ſo to do: otherwiſe their neglect or contempt will be in that dreadfull day a witneſſe of their rebellion in this life, a bar to keep ſin in, and ſhut grace out.

13 But if any man out of the ſincerity of a good conſcience and ſtedfaſt reſolution of a faithfull heart, (which hath habitually renounced the world, fleſh, and Devil, that it may be alwayes ready to ſerve Chriſt) ſhall refuſe his Paſtors commandment, though threatning hell pains to his diſobedience in ſome particulars, he doth yet better obſerve the former precept by this his deniall, then others do by performance of abſolute blind obedience without ſtrict unpartial examination of their conſciences, for he doth herein obey God, whom to obey with heart and mind thus freed from the dominion of Sathan, and the World, is the very end and ſcope, the finall ſervice whereunto all performance of obedience unto ſpiritual Governours is but as a trayning of Chriſts faithfull Souldiers. And in theſe acts of obedience, is that ſaying of our Saviour moſt generally and abſolutely true; Luke 1 • . 16. He that heareth you, heareth me, he that deſpiſeth you, deſpiſeth me. That precept of denying our ſelves, and renouncing all, is the foundation of all the reſt, concerning obedience: without performance of this, neither can our undertaking any other acts be ſincere, nor our refuſall (lawfully admoniſhed) ſafe: our beſt obedience, not hereon grounded, is Non-chriſtian, our diſobedien e Unchriſtian, and rebellious. For which cauſe we are abſolutely bound unto habitual performance of this, ere we can be admitted as lawfull auditors of Chriſts other precepts. All other our reſolutions, or deliberate intendments; whether for performance of any action commended for good and honeſt, or for maintaining any Doctrine propoſed by lawfull Paſtors for true and Orthodoxal, muſt be limited by their proportion, or diſproportion to the end of obedience enjoyned unto ſpiritual Commanders; which as we ſaid before, was to obey God in all. Thoſe acts then muſt be undertaken, which upon examination appear not prejudicial to that oath of abſolute obedience, which we have taken unto our ſupreme Lord: theſe omitted, which out of this generall reſolution of renouncing all and denying our ſelves, and this unpartial examination of our ſouls in particular doubts, may ſeem to derogate from that abſolute Loyaltie which we owe to Chriſt. No Miniſter may expect obedience, but upon theſe conditions; and he that ſincerely obeyeth in the forementioned fundamental act of renouncing all, and denying himſelf, and yet diſobeys in other particulars, upon ſuch grounds and motives as we have ſaid, doth perfectly fulfill that precept, (if any ſuch there were) obey your ſpiritual Overſeers in all things.

14 Be our bond of duty to ſuch Governours, whether by ordinary ſubjection to their calling, or voluntary ſubmiſſion of our judgements to their perſonal worth, never ſo great; yet ſeeing they command onely in Chriſts Name, and for the advancement of his kingdom, to imagine ſpiritual obedience ſhould be due to ſuch injunctions, as upon ſober and deliberate examination ſeem to croſſe the end they propoſe, would argue ſuch ſpirituall madneſſe, as if a man ſhould adventure to kill (by all probability of preſent occurrence, his father or mother) becauſe he had formerly vowed (without conſideration of any homicide, much leſſe parricide thence likely to follow) to kill the firſt live creature he met. In ſuch a caſe as Philo de ſpecialibus legibus. Philo acutely obſerves, a man ſhould not forſwear himſelf, or break his vow, yet overthrow the very end and uſe of all vowes, which were inſtituted as bridles to make us refram all occaſions, or provocations to evil, not as halters to lead or draw us to ſuch unnatural villanies.

15 Theſe rules hitherto mentioned rightly obſerved, there is no greater diffculty in reſtraining univerſal precepts of obedience to the Church; then in limitting general commandements of Kings to their Deputies or Vice-gerents. Now, if a King ſhould charge his Subjects to obey his Lieutenant in all that he ſhould command: any reaſonable man would take the meaning to be this; That he ſhould be obeyed in all things that belong unto the Kings ſervice, becauſe this is the end of his appointment, and the proper ſubject of this precept. No man in this caſe would be ſo mad, as to take the Princes word for his warrant, if by his Lieutenant he ſhould be put upon ſome ſervice, which were more then ſuſpitious to be traiterous, or apparently tending to the Kings deſtruction. If a Jeſuite ſhould ſee the Popes Agent or Nuncio (whom he were bound to obey by the Popes injunction delivered in moſt ample termes) tampering with the Popes open enemies; either conſorting with us in our Liturgie, or communicating with us in our Sacraments; receiving penſion from forrainers, or ſecretly conferring with ſuch of their Counſellors as had more wit then himſelf; could he diſpence with his oath of abſolute allegeance to the Pope, upon theſe or like evaſions? This is ſuſpitious indeed; but how ſhall I know whether the Popes Agent in doing this, do diſobey his Holineſſe? If he ſay no, muſt I not believe him? muſt I not obey him, and do as he doth, whom the Pope commands me to obey in all things? The Jeſuites are not ſo ſimple in the Popes cauſe, as they would make all other in Gods: they could tell how to limit ſuch commands, though delivered in moſt univerſal and ample termes. This is the matter then which ſo vexeth their devout hearts, and ſets them beſides themſelves with furious zeal in this argument; that any Chriſtian ſhould be as wary and circumſpect, leſt he ſhould prove diſloyall unto the Creator and Redeemer of mankind, as they are, leſt they ſhould diſobey the advancer and ſupporter of their Order.

16 But to come nearer the point, and inſtance in ſome Precepts of obedience Precepts of obedience unto maſters or parents though moſt univerſal for their Form are limitted by their ſubject. Vide Bellar. l. 2. de Monac. cap. 21. delivered in moſt general forme: Might the literal or Logick note of Univerſalitie carry away ſuch abſolute ſoveraignty as they contend for: far greater reaſon there is, why every father, or maſter ſhould be an abſolute Pope over his own familie, then why the Pope of Rome ſhould be a father of all Chriſtian Congregations, an abſolute Judge of Scripture, or maſter over mens faith Saint Paul Col. 2. 20. Commands children to obey their fathers in All things, for that is well-pleaſing unto the Lord, which is as much, as if he had ſaid, in obeying them you obey the Lord. Again, he commands ſervants to be obedient unto them that are their maſters according to the fleſh in All things, not with eye-ſervice as men pleaſers, but with ſingleneſſe of heart fearing God. Both theſe precepts are conceived in termes, as general, as any precept for obedience to ſpiritual Governours. In the Precept concerning wives obedience to their huſbands, the note of univerſalitie is omitted: for he ſaith, Wives ſabmit your ſelves unto your husbands, as it is comely in the Lord; not in all things. Had the Apoſtle made any mention of obedience unto ſpirituall Governours, or were there any hope to comprehend Paſtors under the name of fathers or maſters, it would quickly be inferred, the note of univerſality was purpoſely added by our Apoſtle in theſe later precepts, that men might know abſolute obedience without limitation or examination, was due unto the Pope.

17 But the Holy men of God, (whoſe mouthes alwayes ſpake out of the abundance of their hearts, as the ſpirit gave them utterance and were not curious to caſt their words in ſuch exact ſcholaſtick moulds, as men addicted to artificial meditations, having their brains more exerciſed then their hearts in Gods word, uſually do) even where they ſeem to ſpeak moſt Univerſally for the Form, are to be Univerſally underſtood only in that ſubject or matter, which for the preſent they mind moſt. As when our Apoſtle commands ſervants and children to obey the one, their maſters, the other, their parents in all things; the meaning is, as if he had ſaid, S • Aquinas expounds it as Bellarmin acknowledgeth it: Quod vero D Paulus air Col. 3. Filii obedite patentibus per omnia, vel ita intelligi debet, ut illud (per omnia) ſignificat per omnia, ad quae ſe extendit 〈◊〉〈◊〉 , ut rectè docet Sanct. Thom. in 2. 2. qeaſt. 〈◊〉 4 ar. 5. quen admodum, ſi quis diceret, op •• tere milites obedire Impeatori per omnia, exponendum eſſet per omnia quae ad militiam pertinent, vel certè renentur filii per omnia parentibus obedire, ſed dum parvuli ſunt. Bellar. l. 2. de Monach. c. 21. ye that are chriſtian ſervants, be ye moſt willing to yield all obedience that is due unto maſters; ye that are chriſtian children, to yield all obedience unto your parents, which is convenient for any children to yield to theirs: So that the univerſal note doth rather injoyn a totality of heartineſſe and cheerfulneſſe, a perfection of ſincerity, in performing that obedience which other children ought to their fathers, or ſervants to their maſters, then any way extend the object of chriſtian childrens or ſervants obedience to more particulars, then others were bound unto, at the leaſt he doth not extend the object of their obedience to any particulars which might prejudice the ſincerity of their obedience due unto other commanders; whileſt he enjoyneth ſervants to obey their maſters in all things, he reſerves their allegiance intire unto Princes and higher powers. Such muſt be obeyed both by maſters and ſervants, by fathers and ſons. Much more doth God when he injoyns obedience in moſt ample form unto Kings or ſpiritual governours, reſerve obedience due to himſelf moſt intire and abſolute.

18 Yet intire and abſolute it cannot be, unleſs it depend immediately and That, univerſal abſolute obedience us to men is incom •… with •… unto Chriſt. abſolutely upon his laws; unleſs it be exempt from the uncontrollable diſpoſal or infallible direction of other authorities. Nor can Chriſt be ſaid our ſupream Lord, unleſs our obedience to him and thoſe laws which he hath left us, do limit and reſtrain all other obedience due unto any authority derived from him and his laws, more then a Prince could be ſaid to be that ſervants ſupream Lord or Soveraign, which were bound abſolutely to obey his Maſter in all points, without examination, whether his deſignments were hot contrary to the publick laws and ſtatutes of his Prince and Country. Wherefore as the oath of Allegeance unto Princes doth reſtrain the former precepts; Servants obey your Maſters in All things, that is, in all things that are not repugnant to publick laws, nor prejudicial to the Crown and dignity of your Soveraign: ſo muſt that ſolemn vow of fidelity made unto Chriſt in Baptiſm, and our dayly acknowledgement of him for our Soveraign Lord, reſtrain all precepts injoyning performance of obedience to any power on earth and ſet theſe immoveable bounds and limits to them; Obey thy King and Governour in All things, that is, in All things that are not repugnant to the laws and ordinances of the Great King, thy ſupream Lord and Governour. Whileſt thou obeyeſt him thou doeſt wel, in diſobeying them, as wel as that ſervant that takes Arms againſt his Maſter in the Kings deſence; whileſt thou diſobeyeſt him, all other obedience is rebellion; Ye are bought with a price (ſaith our Apoſtle) be not ye the ſervants of men; Service according to the fleſh he elſe-where approves, he ſtrictly injoyns: for that is freedom in reſpect of this ſervitude of mind and conſcience, in being wholly at any other mans diſpoſition.

19 Nor is it more difficult for Chriſts ſervants to diſcern when governours ſolicit them to diſloyalty againſt him, then for ſervants according to the fleſh, to know when their maſters ſeduce them unto rebellion; ſo Chriſtian men would fear God, as much as natural men do earthly Princes. Such as fear God, are ſure of a better expoſitor of his laws for fundamental points then ſervants can have for their Princes. The tranſgreſſion of both are eaſie to diſcern in the beginning of revolts or Apoſtaſies; but the later more difficult, when traitors or uſurpers are grown ſtrong, and can pretend fair titles unto ſoveraignties, or coin falſe pedegrees; yet it is not impoſſible for ſober and obſervant ſpirits in ſuch a caſe, to foreſee what party to follow; unto ſuch the Signs of the time, and carriage of the ſeveral cauſes will bewray who have the true title. But this difficulty is in none in our ſpiritual obedience, challenged by the Church of Rome: for that Church in words confeſſeth Chriſt to be the true King, and ſupream Lord, no uſurper, which is as much as to ſay, the Pope is an uſurper, and a rebel, that dares in deeds and ſubſtance challenge the ſoveraignty from him (as you heard in the former diſpute) by making claim to this unlimited, unreſerved obedience. Upon what grounds eſpecially we are now to examin, by theſe rules hitherto diſcuſſed.

CAP. XII.

The authority of the Sanhedrim not ſo univerſal or abſolute amongst the Jews as the Papiſts make it, but was to be limited by the former Rules.

1 ONe eſpecial place on which they ſtand, is from that Law in Deut. 17. 8, &c. Deuteronomy, If there ariſe a matter too hard for thee in judgement, between bloud and bloud, between plea and plea, between plague and plague, in the matters of controverſie within thy gates, then ſhalt thou ariſe, and go up unto the place which the Lord thy God ſhall chuſe, And thou ſhalt come unto the Prieſts of the Levites, and to the Judge that ſhall be in thoſe dayes, and ask, and they ſhall ſhew thee the ſentence of judgement, and thou ſhalt do according to that thing which they of that place (which the Lord hath choſen) ſhew thee, and thou ſhalt obſerve to do according to all that they inform thee: According to the Law which they ſhall teach thee, and according to the judgement which they ſhall tell thee, ſealt thou do, thou ſhalt not decline from the thing which they ſhall ſhew thee, neither to the right hand nor to the left: And that man that will do preſumptuouſly, not hear kning unto the Prieſt (that ſtandeth before the Lord thy God to miniſter there) or unto the Judge, that man ſhall die, and thou ſhalt take away evil from Iſrael, ſo all the people ſhall hear and fear, and do no more preſumptuouſly.

2 This precept admits of many reſtrictions, any one of which doth take away all the force of our adverſaries objections; Firſt, it may (without prejudice to our cauſe) be granted; although it cannot out of theſe words be neceſſarily inferred; that God here preſcribes obedience in the abſtract, ſuch as was to be performed unto thoſe Prieſts and Judges that lived, according to that pattern which he had ſet them. Thus may this precept of obedience for the extent be univerſal, and concern all cauſes whatſoever, ſpiritual or temporal; doubts of conſcience or matters of this life: in all which ſuch governours were to be obeyed; but conditionally [if they were ſuch as God in his law required they ſhould be] unto ſuch (as you heard before) he gave illuminations extraordinary, ſuch as the parties that were to obey, might have perfect notice of. But how great ſoever the extent of this precept be: not one ſyllable in it makes more for abſolute obedience unto ſpiritual, then unto civil governours; for it is ſaid indefinitely, verſ. 10. thou •… do according to that thing which they (either ſpiritual or temporal) of that plac •… which the Lord hath choſen ſhall ſhew thee. And again, the words are di •… ctive, That man that will do preſumptuouſly, not hearkening unto the Pr •… unto the Judge, that man ſhall die; whether the Prieſt were to be ſupream Judge or no, it is not ſaid, at the leaſt the High Prieſt was not the chief man alwayes in the Councel, for he was not alwayes admitted into the ſupream Conſiſtory or Sanhedrim, which is eſtabliſhed in this place; yet 〈1 paragraph〉 Bellarmin will have the definitive ſentence belong unto the Prieſt, and the execution of it to the civil magiſtrate: ſo indeed the preſent Romiſh Church in ſpiritual caſes would be judge, and m • ke Chriſtian Princes her hang-men, but their practiſe muſt not be taken for an infallible expoſition of that The Law •… temporal cauſes, either on •… . Law, whence they ſeek to juſtifie their practiſe quite contrary to the practiſe of the Jewiſh Church and Synagogue. Nor doth Bellarmin or any other, beſide the baſe paraſitical Canoniſts, or the Popes trencher chaplains, deny, but that in many civil cauſes, the Prince or temporal Magiſtrate hath a definitive ſentence; can he then gather out of any circumſtance of this place, that only ſpiritual cauſes are here meant? nay, he confeſſeth that the law is general concerning all doubts that might ariſe out of the law; yet it is moſt probable, that it only concerns civil controverſies; and Bellarmins reaſon to prove, that it includeth ſpiritual cauſes, or matters of Religion, is moſt idle. The occaſion of this Law (ſaith he) was for them that did ſerve other Gods, as appears out of the beginnning of the Chapter; now the ſervice of other Gods is a point of Religion. But what though Moſes in the former part of this Chapter ſpeak of Idolaters, muſt this law therefore concern Idolaters. In the former part he ſpeaketh only of Idolaters, but this law is not only for them by Bellarmins confeſſion. Yet the circumſtances of the place, and the expreſſe law againſt Idolaters mentioned before, evince, that in this Chapter, as in the former, he firſt ſets down laws concerning the true ſervice of God, and in the later part gives precepts for the obſervation of the ſecond Table, the maintaining of love, by the final compoſition of all controverſies that might ariſe betwixt neighbours. In the former law Idolaters are ſentenced to death, and Idolatry (ſaith Bellarmin) is a point of Religion; Was the Prieſt alone then to give ſentence, and the civil Magiſtrate only to execute it. There is not the leaſt pretence for it out of this Text. Any ordinary Magiſtrate might execute him that was lawfully convicted of this crime, nor was it ſo hard a matter to judge, who was an Idolater amongſt the Jews, as it is to determin what is an Hereſie amongſt the Romaniſts. This was to be proved by witneſſes, not by Logical proof or force of ſpeculative reaſon: Had the cunningeſt Jeſuite in the world been taken amongſt them kneeling down before an Image and praying to it, all the diſtinctions in the Maſter of ſentences, or Aquinas, or both their Commentators could not have redeemed him, againſt two honeſt men that had ſworn he had done thus much; there had been no appeal from any City in Judah, unto any higher Court; his doom had been read in the gates, and without them he ſhould (as Homer ſpeaks) have put on a ſtony coat.

3 That the Kings of Judah were only to execute the Prieſts definitive ſentence in all hard controverſies, is a poſition well deſerving execution without appeal at Princes hands. And no doubt but it did ſo amongſt the Jews. The former Court, as is moſt probable, was to ceaſe, when they had a King amongſt them. And Moſes in the former Chapter, after he had given the other law for ending controverſies, gives the law for the election of their King, if ſo be they would have one: as if the former Court had then ceaſed to be the ſupream Tribunal; ſeeing all Subjects might appeal unto the King from it, in which this Soveraignty did before reſide, as being the ſupream Tribunal whence there could be no appeal.

4 The King in the Law concerning his qualification, is commanded to have the Law of his God written out. Deut. 17. 18. And it ſhall be with him, and he ſhall read therein all the dayes of his life, that he may learn to fear the Lord his God, and to keep all the words of his Law, and theſe Ordinances for to do them, that his heart be not lifted up above his brethren, and that he turn not from the commandment to the right hand, or to the left. Was he to take all this pains, only that he might learn to execute the Prieſts indefinite ſentence? This any heathen might have done. But the Kings of Iſrael, albeit they were not to meddle in the execution of the Prieſts office, were not withſtanding to be ſo well ſkilled in Scriptures as to be able to judge, whether the Prieſt did according to that Law which God had ſet him to follow, and to controle his definitive ſentence, if it were evidently contrary to Gods word, which both were abſolutely bound to obey.

5 It may perhaps here be objected, that the King had no ſuch aſſurance of infallibility in judgement as the Prieſt had, and therefore it was requiſite he ſhould rely upon the Prieſts definitive ſentence. What conſtruction then can any Jeſuite make of theſe words; Prov. 16. 10. That the infallibility of kings may be defended with as great probability of Scriptures as the infallibility of prieſts, Prov. 16. 13. A divine ſentence ſhall be in the lips of the King, his mouth ſhall not tranſgreſs, he ſaith not, in execution of judgement given by the Prieſts, but in judgement given by himſelf, ſeeing it is an abomination to Kings to commit wickedneſſe, for the throne is eſtabliſhed by juſtice. And again, ‖ Righteous lips (ſuch as the Prieſts ſhould and might have been, but uſually were not) are the delight of Kings, and the King loveth him that ſpeaketh right things. This place if we reſpect either the abſtract form of precept, or plenitude of Gods promiſe for abiliment to perform it, is more plain and peremptory for the Kings, then any can be brought for the High Prieſts infallibility, in giving definitive ſentence; yet doth it not neceſſarily infer, Kings ſhall not; but rather ſhews that they ſhould not, or that they might not at any time erre in judgment, ſo they would ſtedfaſtly follow thoſe rules which God hath preſcribed them. For when God ſaith; A divine ſentence ſhall be in the lips of Kings; this ſpeech doth no more argue a perpetual certainty in giving righteous ſentence, then if he had ſaid; A corrupt or erroneous ſentence ſhall not be in the lips of the King, or his mouth ſhall not tranſgreſſe in judgement. For as that which God ſaith, ſhall not be done, oft-times is done: ſo may that which God ſaith, ſhall be done, be oft-times left undone. Who is he then would make this collection: God ſaith, Thou ſhalt not ſteal, that is no man ſhall ſteal, ergo there can be no thieves, no theft committed, yet is our adverſaries collection as fooliſh, The Prieſts lips ſhall preſerve knowledge, Ergo they cannot erre in giving definitive ſentence; as again, The ſpirit ſhall lead you into all truth; they ſhall be all taught of God; therefore the Church ſhall be infallibly taught by the ſpirit, and ſhall as infallibly teach others, live they as they liſt.

6 Theſe places ſhew what ſhould be done, and what God for his part will infallibly perform (ſo men would be obedient to his word) but neither do theſe, or any of like nature, include any infallibility of not erring without performance of due obedience in practiſe of life; nor do they neceſſarily conclude, that men alwayes ſhall perform ſuch obedience. The moſt which they infer, is this, that Governours by duty are bound to perform, that performing ſuch obedience in practiſe of life, they might be freer from errour, in their doctrine or difinitive ſentence. And it was abſtinence and integrity of life that was to preſerve ſincerity of judgement in Princes as well as Prieſts lips, for which reaſon Princes had their precepts of temperance, anſwerable to thoſe rules preſcribed for the Prieſts. So Solomon teacheth kings, Prov 31. 3, 4, 5. Give not thy ſtrength unto a woman, nor thy wayes, this is to deſtroy Kings: it is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for • rinces ſtrong drink, leſt he drink and forget the decree, and change the judgement of all the children of affliction. This place evidently ſhews, that if their Princes were of riotous or intemperate lives, they had no promiſe that they ſhould not pervert the judgement of the children of affliction. The concluſion hence ariſing is: all the places that can be brought, either for the King or Prieſts authority, rather ſhew what manner of men they ſhould be both in life and judgement, then •… ure them of any infallibility of judgement, if they be diſſolute in life. This was a point never dreamt of by any, before the Popes notoriouſly infamous lives did diſcredit the Titles of ſanctity and infallibility (which from a concert of their predeceſſors integrity they have uſurped) and inforced their paraſites to frame a diſtinction of ſanctity in doctrine ſeparated from ſanctity in life.

7 It is queſtionable, where both Prieſts and Princes of Judah had not an extraordinary priviledge above all other nations, both for being infallible in their definitive ſentences whileſt they lived according to the laws which God had given them, and alſo for their more then ordinary poſſibility of living according to ſuch laws. Gods bleſſings (as is moſt probable) in both th • ſe reſpects, were extraordinary unto their Princes and Prieſts: yet not ſo m • nitely extraordinary, that either of them might without preſumptuous blaſphemy hope for ordinary integrity (ſuch as the more civil ſort of heathens had) much leſſe for any abſolute infallibility, if they were extraordinarily wicked in their lives, or unfaithful in their other dealings. Even the peoples wickedneſſe did impair the force and vertue of theſe extraordinary bleſings promiſed to their Kings and Prieſts God gave them Prieſts as well as Princes in his anger, ſuch as ſhould be pliable to their humor not ſuch as ſhould infallibly direct them againſt the ſuggeſtions of the world and fleſh for their ſpiritual good: So that theſe gracious promiſes both for their ſpiritual and temporal governours ſincerity in judgement, did depend in part upon the condition of this peoples life.

8 The uſual Proverb was moſt true (though the words thus inverted) Like people, Like Prieſts. Thus did the wiſe Son of Sirach interpret Gods promiſes both to Prieſt and Princes † Becauſe Phineas the ſon of • leazar had zeal 〈1 paragraph〉 ▪ in the fear of the Lord, and ſtood up with good courage of heart, when the people were turned back, and made reconciliation for Iſrael; therefore was there •… venant of peace made with him, that he ſhould be the chief of the Sanctuary, and of his people, and that he and his poſterity ſhould have the dignity of the Prieſthood for ever. And according unto the covenant made with David, that the inheritance of the kingdom ſhould remain to his ſon of the Tribe of Judah, ſo the heritage of Aaron ſhould be to the only ſon of his ſon, and to his ſeed. God give us wiſdom in our heart to judge his people in righteouſneſs, that the good things that they have be not aboliſhed, and that their glory may endure for their poſterity.

9 From what we have ſaid it is moſt evident, that the precepts injoyning obedience unto civil Magiſtrates, are as large and ample as any can be found for obedience unto ſpiritual governours, and what limitations ſoever the one did, the other might admit, during the time of the Law. The promiſes of Gods extraordinary favour, for directing both in their proceedings, were equal to both, alwayes conditional in both caſes.

10 As for this Law, Deut 17. the very nature of the Text and circumſtances annexed thereto, inſer no more then this; That God would have a ſupream This law of Deut. doth juſtifie our Engliſh laws for executing prieſts and Jeſuites, of all ſuch as acknowledge the Pope ſupream Judg in cauſes Eccleſiaſtical. Tribunal amongſt the Iſraelites, wherein all controverſies, which could not be ended in inferiour Courts, were to be finally determined, leſt private contentions might grow to publick diſſentions; or wranglings for petty damages, turn to the overthrow of the State by diſturbance of common peace. It may be admitted then that abſolute obedience is here enjoyned, but not univerſally abſolute, nor in all cauſes, but in cauſes of controverſie betwixt man and man, not in cauſes betwixt men and their own conſciences. And although the ground of controverſers plea might be from ſome ſpiritual law, (as concerning ſucceſſion in the Prieſthood, &c.) or have ſome ſpiritual matters annexed as conſequent, the Judges cenſure was to extend only unto mens civil carriage, in ſuch controverſies, and the Plantiffs were to proſecute their right or title (were it matter of wrong, of inheritance, ſpiritual or temporal) no farther then the ſentence of his Court did permit. All were bound upon pain of death to ſit down with their private loſſe, rather then raiſe tumults or endanger the publick form of government eſtabliſhed in Iſrael. Even when they knew the Judges ſentence in particular to be erroneous, they were to do or ſuffer as he commanded, to remit their right, to let go that hold and intereſt which they thought they had in matters of temporal conſequence (though perhaps of ſpiritual title) and undergo what corporal penalty ſoever the Prieſt or Judge (whether ſoever were ſupream magiſtrates) did injoyn them; but they were not bound to think as the Prieſt or Judge thought, nor to hold their ſentence was alwayes agreeable to the law of God. Albeit much eaſier it was for the Sanhedrim, then for the modern Romiſh Conſiſtory, to reſolve more controverſies brought unto them by this divine rule. Recauſe the ancient Iſraelites did not uſe to trouble their Prieſts or judges with ſuch quirks and quiddities, as coined for the moſt part by School-men, have bred greateſt contention in the Chriſtian world, ſuch as never could have been decided by the judgement of Urim or Thummim, nor by Prophets, 〈◊〉 or dreams: He that had deſired any ſuch, muſt have gone to • ndor for reſolution. In Jeruſalem or Shiloh (whiles they flouriſhed) the propoſers •… roverſies ſhould have been puniſhed for their curioſity, which 1 Sam. 28. •… Iſraelites had been as hateful as the ſin of Witch-craft. The want •… bunal as this, for puniſhing contentions, and curious ſpirits, hath •… ch fruitleſſe contentions, and nice queſtions, as cannot poſſibly be •… ce ſet abroach or proſecuted, but might eaſily have been prevent •… gious care and induſtry of ſuch a ſupream Conſiſtory in every 〈◊〉 .

11 What hath been ſaid concerning the meaning of this place, Deut. 17. is confirmed by the practiſe of the Jews and their ancient Records; Firſt, that not only conditional, but abſolute obedience is here injoyned, is not probable out of thoſe words, v. 11. •… d •• t ••• arum & 〈◊〉 • eteribus •… à Moſe a • Prop •… q • o • 〈◊〉 •… . S •… dum, quod opi •… jud •… , ut in S • riptu • a lo • is enar •… , qua ad o •… t. 〈◊〉 quo 〈◊〉 •… , q •… ob •• m ſub pr • ore templo & •… a •… s po •… , t • nta c • ncordia Judaeo •… rata • it; don •… m magnum •… , •… c •• to de •… ta, • ummo 〈◊〉 •… . D • inde in ſ • nt • ntia ••• enda, & •… de lege •… co • ject •• is co •• ixi •… . •… qu • d • ic • rat pro •… ciatum, p • o lege •… . T •… us, quod •• at ••• t ultra leg •• , qu • 〈◊〉 de •… , 〈◊〉 obj • cto ſepimento, ut •… , q • àm in legem aliquid • oris •… . H •• Ch •… domini 〈◊〉 inv •• teru • t, 〈◊〉 prop •… aditioues reliq •… legem Dei. Hu •… duo genera, ali • perpe • ua 〈◊〉 volue •… tempo • a •• a. Fagius in Deute, on. 17. [according to the Law which they ſhall teach thee:] not only the written law of God (as ſome will have it) but ſuch Cuſtomes as were received in this Court, though but probably deduced from the written law or otherwiſe invented by their magiſtrates in • aſes omitted by the Law-giver. All ſuch cuſtomes, decrees, or ordinances were to be obeyed abſolutely in ſuch matters as did con • ern mens temporal loſſes or commodities, there was not appeal to any other Court on earth, for the reverſing of any • entence given in this; to have attempted thus much, by this law, had been preſent death; and by the ſame all Chriſtian Princes juſtly might, yea ought to put to death all ſuch, as in any cauſe ſpiritual or temporal, upon any occaſion whatſoever, ſhall appeal to Rome from the chief Tribunal allotted for the hearing of ſuch cauſes in their native Country: for by nature and Chriſtian duty, all are bound to abide the ſentence of that Tribunal; though not to approve it, yet not to reſiſt it, or oppoſeviolence unto it, though it offer violence to them: For God only muſt take vengeance of their abuſing of that authority, which he had given them for others good, not for their harm. Would God all Chriſtian Princes would put this law in practiſe, and fulfil Gods word in the forementioned place, that all might die which do thus preſumptuouſly: that ſo evil, and (the miſchief of miſchiefs) all appeals to Rome might be taken away from Iſrael; that ſo all Chriſtian people hereafter might hear and fear, and do no more preſumptuouſly.

12 Secondly, that the high Prieſt Sed •… in Sa •… 〈◊〉 , 〈◊〉 quod pro •… • it •… Sa •… ve •• •… 〈◊〉 mo •• • apie •• tia 〈◊〉 eſ •… Fag •… cap. 〈◊〉 . D • ut. •… . was not the infallible Judge, nor above Kings in giving definitive ſentence, is moſt evidently confirmed by conſent of Jewiſh antiquitie; for the High Prieſt was not admitted into their chief Conſiſtory but upon this condition, If he were a wiſe man, and being admitted, yet was he not to ſway all as he pleaſed, for ſo is it ſaid in the ſame place, that the king was not to be of the Sanhedrim, becauſe they were forbidden to contend with him, with the High Prieſt they might. But the Prophets of God did alwayes in their doctrine withſtand either the Prieſts, Prophets, Kings, or Judges, as often as they went Vide Fag •• m in cap. 16. Deut. and the annotations on the 10. § of the next Chapter. contra ſtationes Montis Sinai: i. e. againſt the ſtations (or ſtatutes) of Mount Sinai.

CAP. XIII.

That our Saviour's injunction of obedience to the Scribes and Phariſees, though moſt univerſal for the form, is to be limited by the former Rules. That without open blaſphemy it cannot be extended to countenance the Romiſh cauſe: that by it we may limit other places brought by them for the Popes tranſcendent univerſal authority.

ANother place there is, which, as it ſeems hath been too much beaten heretofore, becauſe ſome of the cunningeſt Anglers for Peters tribute, begin of late to relinquiſh it. The place is Matth. 23. verſe 2, 3. The Scribes and Phariſees ſit in Moſes ſeat. All therefore whatſoever they bid you obſerve, that obſerve and do, but after their works do not, for they ſay, and do not. Bellarmin in his firſt attempts, is more forward to fortifie this hold then any other; to what purpoſe, I cannot divine, unleſs to terrifie ſuch as view it only a far off; but it ſeems he felt upon better experience, the mainta • nance of it once cloſely beſieged, would not quit the coaſt; for elſewhere he yields as much expreſly, as will inforce him to ſurrender up this, if it be inſtantly demanded. Perhaps he hoped his premunitions might work ſome ſecret diſpoſition in moſt mens minds more prejudicial to our cauſe, then we out of our honeſt ſimplicity could at firſt ſight ſuſpect. It wil not therefore be amiſs, partly to prevent the poſſible danger of his concealed concluſion, by ſhewing the expreſſe folly of his premiſes; partly, to examin the place it ſelf, becauſe the evidence of it failing, wil be a preſumption againſt all they pretend of like kind, and may afford ſome farther light how we may reſtrain pro • oſitions for their form moſt univerſal, by the matter or circumſtances concomitant.

2 The fortreſſes which he erects for defence, are Three. His Firſt, that our Saviour in this very Chapter Mat. 23. wherein he reprehends the Scribes and Pha • iſees moſt ſharply, yet gives this Caveat to ſuch as are weak in faith, leſt they ſhould neglect their doctrine for their bad lives and Hypocriſie. The note, conſidered in it ſelf, is not amiſſe, but brought to countenance their bad cauſe, or elſe to prejudice the truth of ours, by raiſing a ſuſpition in the ignorant of our bad dealing, as if we taught the contrary.

3 His Second Fortreſſe is, that neither our Saviour Chriſt, nor his Apoſtles did ever tax the Prelates, or inferiour Prieſts, by theſe names directly, but alwayes under the name of Scribes and Phariſees, leſt they might thereby ſeem to reprehend the Prieſthood or Seat of Authority. And this they did, that men might know, honor and reverence to be due unto the Prelacy or Prieſthood, although the Prieſts or Prelates in their lives and perſons were not ſo Commendable. The conſequence is not amiſſe; albeit his reaſon be not ſo firm, and the Co • ollary, which he hence deduceth, moſt malitious. Hence (ſaith he Nota tria. Prim • , Toto illo capite Dominum reprehendere vitia Scriba •• •… um, & quia poterant infirmi ex eo colligere, non eſſe credendum Praelatis qui malè vivunt, id • ò, initio capitis 〈◊〉 d •• ere voluiſſe, n • n obſtante malâ vitâ Praelatorum ſequendam eſſe eorum doctrinam. Secundo, nota cum Cypri •… . 〈◊〉 . 4. Epiſt. 9. Nunquam Dominum, ne que Apoſtolos in • ota Scriptura reprehendiſſe Ponti • ices & Sacerdo • es Judaeo •… , •… do eos Pontifices vel Sacerdo • es, ſed ſolùm ſub nomine Scribarum & Phariſeorum; ne viderentur repre •… Cath • dram & Sacerdotium, & ut intelligeremus, ſemper deberi honorem Sacerdotio & Pontifica •• i, etiam ſi ſor •… a quae in Cathed • ae ſedet, ſit minus • ona. Ex quo intelligimus haereticos huius temporis, qui paſſim in Epiſ • opos •… & pracipuè in ipſum ſummum Eccleſiae Pontificem invehuntur, nihil habere commune cum mo •• bus Domini, •… . Ie •••• • ota quod Dominus de Cathedra Moſis dicit, intelligi à • ortiori de Cathedra Petri. Bellar. d • inte •… ▪ •… 3. c. 〈◊〉 .) we are given to underſtand, that the Hereticks of this age, which upon every occaſion in •… gh againſt Biſhops, Prieſts, eſpecially the Pope, do but ill conſent in manners with our Saviour and his Apoſtles. But did neither our Saviour Chriſt, nor his Apoſtles tax the Prieſts & Prelates by their proper names for that reaſon which Bellarmin brings? 〈1 paragraph〉 . We may ſuppoſe I truſt without offence, That Gods Prophets did not go beyond their commiſſion, in taxing the chief offences or offendors of their times; that our Saviour or his Apoſtles might upon the like or greater occaſions, have uſed the ſame Form of reprehenſion the Prophets did, or other more perſonal. The true reaſon why ſo they did not, was, becauſe they had no ſuch reſpect of Perſons or Titles, as Bellarmin dreams of▪ but aimed chiefly at the Faireſt, for ſuch uſually gave greateſt counte •… to fouleſt ſins. And who knows not, how in the Synagogues later dayes, the glorious titles of Scribes and Phariſees had in a ſort drowned the names of Prieſts; as the reputation of Jeſuites hath of late years much eclip • ed all other titles of inferiour miniſters, heretofore more famous in the Ro •… Church? It was likewiſe the high eſteem of theſe two Saint-like Sects, which ſeduced moſt ſilly ſouls throughout Jewry, to follow traditions contrary to Gods laws, as the Jeſuites late Fame hath drawn moſt of the blind Churches children (which go more by ear then eye-ſight) to account villany piety, and falſhood ſubtilty. As our Saviour and his Apoſtles reprehended the Rabb • es or Prieſts in their times, not under the names of Prieſts and Levites but under the glorious names of Scribes and Phariſees, then reputed the only guides of godlineſſe: ſo would they, were they now on earth (as we in in • itation of them) tax the Romiſh Clergie, eſpecially under the names of Jeſuites, or other more famous orders in that Church. But the Sect of Scribes and Phariſees being not known in Malachies time, nor any other order ſo glorious then, as the order of Prieſts, he tels them their own in their proper names; And now O ye Prieſts this commandment is for you. So did Micah and Zephaniah, and every M •• . 2. 1. Prophet, as their demerits gave occaſion.

4 His third Fortreſſe is, that whatſoever Chriſt ſaith of Moſes chair, muſt be conceived to make more for Saint Peters, and ſuch as ſate therein. Why our Saviours admonition ſhould make more for the Popes authority within his own territories, then it did for the Scribes and Phariſees, or High Prieſts authority in the land of Jewry, I See no reaſon. That it may concern the people living under the Pope, and Clergie of Rome, as much as it did the people of Jewry then ſubject to the High Prieſt, Scribes and Phariſees, I wil not deny for ſuch Judges as they were, the Popes of Rome in their ſeveral generations may be nay would God they were not. Let us ſee then, what infallibility in giving definitive ſentence Bellarmin can prove out of the fore-mentioned place. The words are plain, Whatſoever they bid you do, that do. What? All, without any exception? nay you do the Papiſts wrong, if you collect ſo; Whatſoever they ſpeak ex Cathedra. Then the propoſition, though moſt univerſal for the form is reſtrained by our adverſaries themſelves, unto ſuch doctrines only as they taught ex Cathedra. And juſtly, ſeeing this reſtraint hath more apparent ground in the Text then any other. Therefore it is ſaid They ſit in Moſes ſeat, they are infallible, not alwayes becauſe they ſometimes ſit but whiles they ſit in Moſes ſeat, or give ſentence out of it; what is it then to give ſentence out of Moſes ſeat? to pronounce ſentence ſolemnly, and upon d • liberation? If unto all their doctrines or definitive ſentences ſo pronounced, men had been bound in conſcience to yield obedience: the Pope (as ſhall be ſhewed anone) had never • ate in Peters chair; yea, Peter himſelf had been in conſcience bound to be an Apoſt •… from Chriſt. But what is the meaning of theſe words? They 〈1 paragraph〉 ſit in Moſes ſe • t, all therefore whatſoever they bid you obſerve, that obſerve • and do? That is, All that Moſes firſt ſaid, and they re • ite, This is a ſtra • ge interpretation indeed, will the ignorant or illiterate Papiſt reply, yet to omit many others of their own) a late Cum jubet ſervare, ac facere quae Scri • ae & 〈◊〉 (dum in Cathedra Moyſis ſedent) 〈◊〉 ; non de 〈◊〉 , • ed de legis, ac 〈◊〉 oy • is doctri • a •• qui ••• ; p •… eſt, ac ſi di • at, omnia, quae lex & Moyſes vobis •… , Scrib • s, & Phariſaeis recitantib • , ſervate ac ſacite, ſ •• und • autem opera eoru •… lite facere, ut H • la • & 〈◊〉 . •• dentur intellexiſſe. Cur ergo, di • et aliquis, 〈◊〉 , 〈◊〉 quaecun que Moyſes dicet, ſervate ac facite, ſed q •… ▪ Scribae & Phariſaei dixerint? D •… ddi c • nſa 〈◊〉 altera, quod volueri • Scribarū & P •… orum hypo • riſin arguere; non autem arguiſſet niſ • dixiſſet • os aliter vivere, aliter docere. Al • era, quod toto capite •… eos eſſet reprehenſuru • , & •… at aliquan •… 〈◊〉 pri • audare, • e omnia ex affect • , & ſine judicio improbare videretur. Maldonat▪ in Math. cap. 2▪ v. 3 S. Auſtias anſwer, [Non loquitur de Phariſaeis, niſi in Ca • hedra Moyſis ſedentibus; tunc autem Cathedra ipſa coegit eos vera dicere.] He thus rejects; [Quis d •… ipſa falſa, quae docebant, in Cathedra ipſa, ſi in Cathedra ſedeba • t, aut in Synagoga & Schola M •• ſis do • u iſſe?] Seeing the Jeſuite thus rejects the •… ſpeaking ex Cathedra, or as private men, what •… have we to acknowledge the Popes publick or inf • llible ſpirit, whileſt he ſpeaks ex Cathedra, when by their own confeſſion he may be worſe then an Heretick or •… take him as a private man. Jeſuites, whoſe ſkill in expounding Scriptures (ſave only where doting love unto their Church, hath made him blind) none of theirs, few of our Church hath ſurpaſſed, [* When he commands to obſerve, and do all that the Scribes and Phariſees ſay, whileſt they ſit in Moſes ſeat, he ſpeaks not of theirs, but of Moſes his doctrine: the meaning is, as if he had ſaid whatſoever the law or Moſes (recited by the Scribes and Phariſees) ſhall ſay unto you that obſerve and do, but do not ye according to their works.] This he takes to be Saint Hilaries, and Saint Hieroms expoſition of the place. If any man yet further demand, why our Saviour did not ſpeak more plainly, [Whatſoever Moſes ſaith, obſerve and do] rather then [Whatſoever the Scribes and Phariſees ſay, obſerve and do:] Maldonat in the ſame place gives two reaſons: The firſt, becauſe our Saviour did now purpoſe to tax the Scribes and Phariſees hypocriſie which he had not taxed, unleſſe he had ſhewed, that they taught otherwiſe then they lived. The ſecond, that in this Chapter he intended to reprehend the Scribes and Phariſees ſharply, and therefore it was expedient, he ſhould firſt commend them for ſome things, leſt all his reproofs might ſeem to proceed from paſſion, or want of judgement. Thus far Maldonat, unto whoſe anſwer we may adjoyn, that our Saviour Chriſt (as Maldonat alſo well hath noted) did ſpeak theſe words unto ſuch as had ſeen his miracles, and heard his doctrine, and yet could not be his daily auditors with his other Diſciples: but were to repair to the Scribes and Phariſees, as unto their ordinary teachers, and inſtructers in the Law. Here, if we conſider the humour of rude and ignorant people (for ſuch may we ſuppoſe moſt of his auditors were as yet) it was very likely they would either be ſlow to hear, or ready to diſtaſt any doctrine that ſhould proceed from the Scribes and Phariſees mouthes, whom they had heard ſo much diſcommended by that bleſſed mouth, which ſpake as never mans did. For it is a work of great judgement, nay of the ſpirit over-ruling the fleſh, to make men reliſh their doctrine, whoſe lives and converſations they loath. And ſuch as are but ſchollars (though never ſo mean) to an excellent maſter, will uſually be puft up with a conceit of themſelves, from other mens conceit and commendations of him, and in this humour ſcorn to learn of any more meanly qualified, or of leſſe eſtimation in the ſame profeſſion. Again, there is a jealouſie in moſt illiterate minds, that their Preacher, if he follow not ſuch leſſons in his life, as he gives them, doth not teach them as they ſhould be taught, nor inſtruct them ſincerely as he thinks, but rather in policy injoyns them ſtrictneſ • e of life, that he himſelf may follow his pleaſures without partners.

5 Hence uſually are many wholeſome ſpiritual medicines diſproved, The origin •… 〈◊〉 Je •… 〈◊〉 the 〈◊〉 , or •… e ex •… the whol •… admon •… of Pa •… . ere proved or taſted, becauſe the parties unto whom they are tendred, have no conceit or relliſh of any Good, but what is pleaſant to ſenſe, or profitable for ſecular purpoſes; ſuch as none that truly think, or call Good, but will ſo entertain it in action and reſolution, never willingly preferring the leſſe before the greater, both being of the ſame kind. If a man ſhould make choice of that bargain, which he would perſwade as leſſe commodious unto others; none would believe he ſpake ſincerely as he thought, but rather cunningly to prevent others, or to effect his own gain without a ſharer. But whileſt ſecular good ſtands in competition with ſpiritual, albeit we approve the one as truely good, and condemne the other as evil; yet even the beſt of us is often enforced to take up that complaint; To will is preſent with me, but I find •… 18, 19. no means to perform that which is good, for I do not the good things which I would, but the evil which I would not, that do I. Rude and illiterate mindes, ignorant of this difference between ſenſitive and ſpiritual good, (as altogether unacquainted with the one) out of their own cuſtome alwayes to act what they intend, ſuſpect their Paſtors, whileſt they commend wholeſome food unto them, do not Think, becauſe they Do not, as they Say. From this ſourſei • ue theſe or the like mutterings amongſt themſelves; Tuſh, if our Parſon were of the ſame mind out of the Pulpit, as he makes ſhew for, in it; why ſhould he not frame his life accordingly? Doth he love us (trow we) better then himſelf? nay, I warrant him, He is old enough to know what is good for himſelf: and if he knew that which he bids us do, to be as good for him, as he would make us believe it is for us, what a Gods name, hinders him from doing it? he hath little elſe to do beſides, much leſſe I am ſure then any of us.

6 To meet perhaps with all theſe, but eſpecially with this laſt temptation, our Saviour gives his Auditors this preſervative; [The Scribes and Phariſees ſit in Moſes chair, all therefore whatſoever they bid you obſerve, that obſerve and do, but after their works do not] As if he had ſaid, Though their lives be hypocritical and bad, yet be not too jealous of their Doctrine: They deliver that ordinarily vnto you, which Moſes did teach your forefathers. The Doctrine is exceeding good, howſoever theſe curſed hypocrites do not follow it: But this is Gods judgement upon them, that they ſhould ſee the truth with their eyes, and not underſtand it by laying it to their hearts.

7 This I take it, is the drift of our Saviours ſpeech; whence the univerſall note [whatſoever] muſt be reſtrained to ſuch material doctrines, as the The true re •… of the •… •• unction. Scribes and Phariſees themſelves, either expreſly delivered out of Moſes, or whiles they interpreted him, commended to others as good in the generall, howſoever they ſhrunk back or ſhufled, when they came to the practiſe of ſuch particulars as croſſed their humours; or unto theſe precepts of good life, whoſe truth and equity their Auditors might eaſily have acknowledged, either from their conſonancie with the principles of nature, or other undoubted mandates of Moſes law, or from the authority of bad, yet lawfull teachers, whoſe adviſe is alwayes to be followed as good, unleſſe there be juſt ſuſpition of evil, or ſiniſter reſpects, of which their bad lives are then onely juſt preſumptions, when they handle particulars that concern themſelves, as making for their gain, credit, glory, Apologies in bad courſes, or avertment of deſerved diſgrace.

8 If we take this whole univerſal affirmative, [whatſoever they bid you, that obſerve and do] in that ſenſe our Saviour meant it: it is but equivalent to this, or the like univerſall negative, [Leave nothing undone that either Moſes, or ſuch as ſit in his ſeat commands as good] or your conſcience cannot juſtly witneſſe to be evil, albeit they which commend it to you for good, are evil, and cannot teach themſelves to do it. Few Preachers in any well ordered Church, are ſo unlearned, or bad of life, but what they ſolemnly one time or other deliver out of Moſes and the Prophets, might be a ſufficient rule for their hearers internal thoughts, and outward actions: did not the ſlock prepoſterouſly make their Paſtors doings, the rule of their thoughts and ſayings: alwayes ſuſpecting that, as not good, which they ſee left undone, and accounting all lawfull for themſelves to do, which they ſee done and practiſed by their leaders. When as not the Paſtors lives or doings, but their ſayings are to be made rules of other mens lives and actions. And our Saviour enjoyns the former obedience unto the very Phariſees, who ſpake as well, and did as ill as any could do; very Paterns of hypocriſie. In expounding Moſes, They could not but often inculcate the orthodoxal doctrine of good works, of almes deeds, and liberality; yet retained they the roots of avarice in their hearts, whoſe bitterneſſe would bewray it ſelf upon particular occaſions, Luke 16. 14. All theſe things heard the Phariſces, ſaith S. Luke, which were cavetous, and they mocked him. They often exhorted others to circumciſe the heart, to be humble and meek as Moſes was, yet remained proud them ſelves, ambitious of higheſt places in the Synagogues, inwardly full of rapine and wickedneſſe. They often taught others as Moſes had done, to walk uprightly Luke 11. 39. as in the ſight of the Lord their God; and yet did all their works to be ſeen of men. They had often taught their Auditours to honour father and mother, and learnedly diſcourſed upon the equity of this precept in general: yet could upon private reſpects diſpenſe with it in ſundry particulars. They ſaid well in the former, and did ill in the latter. And albeit they juſtified their practiſe by tradition of the elders (as the Pontificians do theirs, when they abſolve ſubjects from the bond of duty to their civil, or children to their naturall parents, that they may be more ſerviceable to the Church their mother,) yet their ſayings in theſe Apologies were but acceſſary to their doings; not comprehended under that univerſal affirmative. [All whatſoever they bid you, obſerve, and do,] but under the negative [After their works do not] for they were more deſirous to be honoured as Rabbies and Fathers of the Congregation, then to honour the parents of their fleſh: albeit they uſually taught others ſo to do, ſave onely when their treaſury might be enriched, or their own honour enlarged by diſpenſations, which the people eaſily might have diſcerned for contrary, as well to the Law of God and nature, as to theſe diſpenſators own doctrine, when themſelves were not parties.

9 The authoritie of the Keyes not univerſal, but to be limited as the former precept or injunction hath been. From the reſtraint of this univerſal precept, we may eaſily limit that ſpeech of our Saviour unto Saint Peter which Bellarmin labours to make more then moſt univerſal, becauſe the ſureſt ground (in their ſuppoſals of the Popes tranſcendent Authority, [I will give unto thee the keys of the kingdom of heaven, and whatſoever thou ſhalt bind upon earth, ſhall be bound in heaven, and whatſoever thou ſhalt looſe on earth, ſhall be looſed in heaven, Matth. 16. 19.] By theſe keyes ſaith Per iſtas claves non ſolum intelligitur poteſtas ſolvendi a peccatis, ſed etiam ab omnibus alijs vinculis & impedimetis, quae niſi tollantur, non poteſt intrari in regnū coelorum: •… quidem pren • ſſio generalis 〈◊〉 , •• c dicitur, Quemcunque ſolveris, ſed quodcunque ſolveris, ut intelligamus, Nodos omnes, ſeu legum, diſpentando, ſeu peccatorum & poenarum, • elaxando, ſen dogmatum, & controverſiarum, explicando, à Petro ejuſque ſucceſſoribus ſolvi 〈◊〉 , Bellar. de verbi Dei interpret. lib. 3. cap. 5. initio. Bellarmin, is underſtood a power of looſing, not onely ſins, but all • ber bonds or impediments, without whoſe removall there is no poſsibility of entrance into the Kingdom of heaven: for the promiſe is generall; nor is it ſaid, whomſoever, but Whatſoever thou looſeſt, &c. giving us hereby to underſtand, that Peter •• d bis ſucceſſors may looſe all knots or difficulties, of what kind ſoever, if of lawes, by diſpenſing with them; if of ſins, by remitting them; if of controverſies, or opinions, by unfolding them. Thus far would this cunning Sophiſter improve the univerſal [Whatſoever] above it ordinary and ancient value in Scripture phraſe: further then the condition of the partie, to whom the promiſe was made (being Chriſts ſervant, not his equall) will ſuffer. For what greater Prerogative could Chriſt himſelf challenge, then ſuch as Bellarmine (for the preſent Popes ſake) would make Saint Peters? The Univerſal note in this place, as the like before, • includes onely an abundant aſſurance of the power •… thed; a full and irrevocable ratification of the Keyes right uſe, ſuch a ſhutting as none can open, ſuch an opening as none can ſhut; as often as ſentence is either way given upon ſufficient and juſt occaſions. The proper ſa • ject th •• limits the univerſall form of this more then princely prerogative, is the den •… confeſſion of Chriſt, either in open ſpeech, in perpetuall actions or reſolution; as ſhall be (by Gods aſſiſtance) made evident againſt Romiſh aſſertions, without derogation from the royalty of Prieſt-hood, which within theſe Territories is much more dreadfull and ſoveraigne, then worldlings will acknowledge untill they be made feel the full ſtroke of the ſpiritual ſword, in theſe our dayes, for the moſt part born in vain.

10 Whatſoever reaſons elſe they can from any other places of Scripture pretend for abſolute infallibilitie in the High Prieſts, or Church repreſentative under the Law, fall of their own accord, theſe fundamentall ones being overthrown. But before I proceed to evince the Jewiſh ſupreme tribunall moſt groſly erroneous de facto: I muſt requeſt the ingenious Readers, as many as underſtand Latin, and can have acceſſe unto theſe great Doctor: writings, to be eye-witneſſes with us, or if it pleaſe them, publick Notaries of their retchleſſe impieties. Of which unleſſe authentick notice be now taken and propagated to poſterity by evident teſtimonies beyond exception: this impudent generation in future ages, when theſe abominations growold, and more ſtirred in, begin ſo to ſtink, that for the Churches temporall health, the books of modern Jeſuites muſt be purged, will ſurely deny that ever any of their grand Divines were ſo mad with inceſtuous love of their 〈1 paragraph〉 whoriſh mother, as to ſeek her maintenance by ſuch ſhameleſſe, groſſe, notorious, palpable, written blaſphemies, as ungracious Judas would rather have choaked with an halter in their birth, then have granted them entrance into the world through his throat. He in compariſon of theſe Antichriſtian Traitors, ingenuouſly confeſſed his foul offence in betraying innocent bloud. But even the flower of Romiſh Doctors, Biſhops, and Cardinals, are not aſhamed to juſtifie him, in betraying; and the Scribes and Phariſees, in ſolemnly condemning our Saviour▪ For, if the one ſort did not erre in judgement, the other did not amiſſe in executing what they enjoyned: yet by that very Conſiſtorie of Prieſts, and Elders, brought in by Bellarmin, as chief ſupporters of the Churches infallibilitie, was the life of the world cenſured to death for an Heretick, or refractarious Schiſmatick; and the Triailla •… , quil us in multitudine, publica honeſtas continetur. Hinc eſt quod Prophetae conſtan •… qu • •… ſtationes •• outis Sinai, ut vocant, aut reges, aut Judices, aut populus al quid ad •… (of •… Ann •… ns to the eleventh paragr •… of the former chapter.) In Talmud ſribitur dominum •… tionem ſal • o intende • unt, quia •… quam voluit Pouti • icum & Phariſaeorum tan •• am judi •… autho •… convu •• m, ſed ſtabilitam potius. Matth. 23. v. 2. Fagius in Deut. 17. Talmu •… , taking that Conſiſtories authority but for ſuch as the Jeſuites ſuppoſed, conclude directly from principles common to the Synagogue and the Roman Church, that he deſerved no leſſe, becauſe he would not ſubſcribe unto their ſentence, nor recant his opinions.

11 Again, if we underſtand that other place [The Scribes and phariſees ſit in Moſes ſeat, all therefore whatſoever they bid you, that obſerve and do,] univerſally, as moſt Papiſts do, (and Hart out of his tranſmarinal Gate hiſm • would gladly have maintained it:) any Jew might thus a •• me▪ The S •… ſees ſolemnly bid Judas and others to obſerve our Saviour as a •… , and charged the people to ſeck his bloud: therefore they were in •… and upon pain of damnation, bound ſo to do. Do I amplifie one word, or wrong them a jo • in theſe collections? I appeal unto their own Writers. Let Melcbur Canus, inferiour to none in that Church for learning, and for a Papiſt a man of ſingular ingenuitie be judge betwixt us. If from his words, as much as I have ſaid, do not moſt directly follow: let me die the death for this ſuppoſed ſlander. Againſt the abſolute infallibilitie of Councels, or Synods, maintained by him in his fifth Book; our Writers, as he frames their Argument, thus objects. The Prieſts and Pharaſees called Councels, whoſe ſolemne ſentences were impious, becauſe they condemned the Son of God for ſuch: in like ſort may the Romiſh Prelacie give ſentence contrary unto Chriſt. Unto this Objection, ſaith Ad id quod deinceps ſequitur, non eſt difficile reſpondere. Nam ſacerdotum veterum acta quidum Chriſto adverſa ſuerunt, it ſententia hominū ali • qui peſsimo ••• non folum veriſ • m • , ſed reipub. etiam utiliſsima ſuit. Quin divinū oraculum ſuiſſe Ioan. Evangel. teſtatur. Cum enim poſt longam variamque concilij deliberationem Caiphas, qui ut ſummus Pontifex Concilio praeſidebat, ſententiam illam, cui omnes • erè c • nſenſerual, dix •… : Expedit nobis, ut unus moriatur homo pro populo, & non tota gens pereat: mox Evangeliſta ſubjecit; Hoc • utem a ſemetip • o non dixit, ſed cum eſſet Pontiſex anni illius prophetavit. Qua ex re fit, ut & noſtrorum Pontificum vita quidem & opera contraria fortè ſint Domino Jeſu; ſed eorum judicia, quae videlicet à ſummo Pontifice comprobata ſint, & 〈◊〉 , & Chriſtianis utilia, ut quae ad populi ſalutem ſint divinitùs inſtituta. Imo adeo à Spiritu San to erunt ob 〈◊〉 cauſam, quam ab Evangeliſta didicimus, quia ſcilicet Eccleſiae Chriſti Pontifices ſunt. At de ſecundo argumento ſatis. 〈◊〉 , lib. 5. cap. ult. initio. Canu • , the anſwer is eaſie; Let us hear it. The practiſes of the Prieſts were indeed againſt our Saviour: but the ſentence of man otherwiſe moſt wicked, was not onely moſt true, but withall moſt profitable to the Common-weal. Yea, Saint John the Evangeliſt tels us, it was a divine Oracle: for after a long and various deliberation uſed by the Councel, Caiaphas who now ſate as chief, being the High-Prieſt, pronounced that ſentence where unto almoſt all (at the leaſt the major part) agreed; [It is expedient, that one die for the people, and that the whole nation periſh not,] upon which ſpeech the Evangeliſt forthwith addes; This he ſpake not of himſelf, but being High-Priest for that yeer, he propheſied. Whence it follows, faith Canus, that our Prelates lives and actions may perhaps be contrary to our Lord Jeſus: but their judicial decrees or ſentences, ſuch as are confirmed by the Pope (who muſt be preſident in their Councels as Caiaphas was) ſhall prove true and profitable unto Chriſtians, as inſtituted by God for the peoples good, yea, they ſhall proceed from the Holy Ghoſt, for the reaſon which we have learned of the Evangeliſt, to wit, becauſe ſuch as give them, are Prelates of Chriſts Church. And this is all I have to ſay unto the ſecond Argument.

12 It is eaſie indeed for them thus to anſwer: to whom it is moſt eaſie and moſt uſual to blaſpheme. That the Popes, aſwell as Caiapha's prophecies, may in the Event prove true and profitable to Chriſts Church, we do not doubt: becauſe unto ſuch as love God, or are beloved of him, all things, even Sathans malice that had ſuborned Cai • phas and his brethren againſt Chriſt and his members, turn to the beſt. But he that had taken this High-Prieſt, whileſt he uttered this ſentence, for an infallible Prophet of the Lord, had been bound in conſcience to have done ſo to our Saviour at his, as the people did to Baals Prieſts, at Elias's inſtigation. If our adverſaries will permit us to interpret the Trent Councels Decrees, as the faithfull of thoſe times did Ca • a • bus prophecie; we will ſubſcribe unto them without delay. It is expedient, we grant, and profitable with all unto the Church, that there ſhould be ſuch Decrees, whereby the faith of others might be tried. But as it was not lawfull for the people, to imbrue their hands in Chriſts bloud, though the greateſt benefit that ever befell the world, was by his death: ſo neither is it ſafe to admit the Trent Canons, though a wonderfull bleſſing of God they ſhould be ſet forth, becauſe they ſo clearly teſtifie the truth of his word concerning Antichriſt. Canus ſaid more in this then was needfull, according to his ſuppoſed principles in his anſwer to the next argument. But God who ruled the mouth of Cai • phas, and made him ſpeak the truth, when he intended nothing leſſe, d •• alſo direct Canus • s pen to vent, what upon better conſideration he would have concealed. Yet herein he wrote, but out of the abundance of his own, and moſt of his fellows hearts, who hold, that the Prieſts and 〈◊〉 •• re onely in a 〈1 paragraph〉 matter of Fact, not in any point of Faith▪ when they 〈◊〉 Chriſt. For concluſion of this, conſider with me, Chriſtian Reader▪ how great cauſe we have to thank our gracious God, that the ſ •• t of 〈◊〉 , or • abble of Predicants, were not founded in our Saviours dave • ; for th •… doub •• e the Devil had picked a traitor out of that crue, whoſe impuden • ſophiſtical Apologies for open Blaſphemie, and unrelenting perſeverance 〈◊〉 trait • rous plots, might have outfaced the world that the delivering of Chri •… into his enemies hands, had been no • uch ſin as J •… teſtified it wa •… his p • nitent ſpeech, and deſperate end.

CAP. XIV.

What it would diſadvantage the Romiſh Chur • h to • eny the infall •… lity of the Synagngue.

THat any viſible company of men before our Saviour Chriſts time, d •… challenge ſuch abſolu • e authority over mens faith as the Pore doth 〈1 paragraph〉 would be very hard for them to prove; and no queſtion but the high-P •… and •… ers amongſt the Jews, did oftentimes challenge more then they had. If the Rom miſt ſhould ſay, that they had no ſuch infallible authority in deciding all controverſies, as their Church now challengeth; the aſſertion would be as improbable in it ſelf, as incongruous to their poſitions. For unto any indifferent man ſuch Infalli • ilitie in the Watch-Tower of Sion, m •… quiſite during the time of the Law, then ſince th • promulgation of the Goſpel. • e it granted, the points to be expreſly believed of the an • ent people, were but few: yet even ſuch of them as were moſt neceſſary to ſalvation, were more enigmatically and myſtically ſet down, then any in the new Teſtament a • e: and the meaſure of Gods Spirit upon every ſort of men▪ (the vulgar eſpecially) in th • ſe times, much leſſe. For this c • uſe God raiſed u • Prophets to inſtruct them, whoſe authority though it was not ſuch, as the Roman Church now challengeth (but given to ſupply the ignorance, and negligence of the Church repreſentative in thoſe dayes:) yet much greater th • n is ordinarily required in the light of the Goſpel, by which as the doctrine of ſalvation is become moſt conſpicuous in it ſelf, ſo is the illumination •… Gods Spirit more plentifull then before it had been. And ſince the Prophets have been ſo clearly expounded by the Apoſtles and the harmony of the two Teſtaments ſo diſtinctly heard, the ordinary▪ Teſt •… of • eſu • •… 〈◊〉 to the ſpirit of Prophe • ie. Allowing then theſe infinite ods on our p • rts▪ 〈1 paragraph〉 that enjoy the labours of former ages, with the ordinary preaching of the Goſpel▪ an infallible oecumenical authority is much 〈◊〉 needfull now, then it was in the Law.

2 Or if our adverſaries will be ſo wayward, as to deny the like infallibility 〈1 paragraph〉 to have been requiſite in the ancient Jewiſh Church: they ſhall hereby thwart evidently themſelves, diſanull their chief title▪ and utterly diſclaim the main plea hitherto uſed for their own infallibilitie. Fo •… them do u • ge Gods promiſes made unto that Church, to prove a •… of 〈◊〉 a like authority in theirs. And if theſe promiſes made to the Jews, admit any diſtinction, condition, or limitation, whereby t •… abſolute infallibilitie (as they ſuppoſe it) may be impaired: then may all the promiſes made or ſuppoſed to be made unto their Church, admit the ſame, or like. But beſides the weakning of their title, by debarring themſelves of this plea (drawn from the example of the ancient Jewiſh Church) no man that reads their writings can be ignorant, that all their chief and principal arguments (wherewith they carry away moſt ſimple ſouls, and importune ſuch, as almoſt neither fear God nor man, to give ſentence for them and their Church againſt us) are drawn from theſe, or the like Topicks, [unleſſe God had ordained one ſupreme Judge, or infallible Authority, that might decide all controverſies in matters of faith viva v • ce, he had not ſufficiently provided for his Church, yea, which were moſt abſurd, he had left it in worſe eſtate then civil Eſtates are for ordinary matters; for they, beſides their written Laws, have Judges to determine all caſes or controverſies ariſing. And ſeeing that Monarchical Government is of all others the beſt; and in any wiſe mans judgement moſt available for avoiding all diſſention, and keeping the unity of Faith; there ſhould be no queſtion, but God hath ordained ſuch an authentical manner of deciding all Controverſies. If he have not, it muſt needs be, either becauſe he could not eſtabliſh ſuch an infallible Authority▪ and uncontrolable power; or elſe, becauſe he would not. To ſay he could not, were to deny his omnipotencie, open blaſphemie: to ſay he would not, were little better, for this were to denie his goodneſſe and love to his Church, both which the Scriptures teſtifie to be great, nay infinite.

3 But how great ſoever his love to his Church, and choſen be (as we acknowledge it to be infinite and everlaſting:) if theſe or the like arguments make any thing for the infallibilitie of the preſent Romiſh; they prove as much, and as directly, for the ancient Jewiſh Church. For that was a Viſible company of men, (not of oxen and aſſes, and of them God had a care alſo.) Nay they were his own peculiar people, and (without all controverſie) Yet I know not what Bellar •• in ſhould mean, when he makes it a • articular Church, his fully conſutes it ſelf, and it ſhall be ſufficient to propoſe it. Bellar • de Eccleſ milit. lib. 3. cap. 16. Ad tertium, de tempore Eliae, negatur conſequentia, & antecedens h • jus argumenti. Conſequentia quidem, quia non eſt eademratio p • puli Judaeorum, & populi Chri •• ianorum: nam populus Judaeorum non erat Eccleſia univerſalis, ut eſt populus Chriſti •… , ſed particularis, & propterea etiam extra ilium populum inveniebantur fideles & juſti, ut Melchiſedech, J • h, & p •… Cornelius Centurio, & Eunuchus Candacis Reginae, & alij nonnulli. Itaque etiam ſi univerſa Synagoga Jud • orum 〈◊〉 , non contin • ò omnis Eccleſia Dei in terris deſeciſſet. Sed antecedens etiam negatur. Non enim o • tendi po • eſt, 〈◊〉 Synagogam Judaeorum defeciſſe omnino uſque ad Chriſti adventum, quo tempore etiam non tam de •• cit, quam 〈◊〉 eſt in melius. His compariſon holds right thus. None were ſaved then but Iſra • lites, none now but Chriſtians in heart▪ 〈◊〉 were ſaved then, though not Iſraelies by outward profeſſion, or ſolemne aſſociation to the people of God: ſo are many now, 〈◊〉 not profeſſed members of the true viſible Church, whether that be theirs or ours. They think many amongst us ignorant of 〈◊〉 , and we in charity •• pe many amongst them ignorant of our Churches tenents, yet ready to • nbrace them when it ſhall pleaſe •… eal them: are elected to ſalvation. But it was a pretty Sophiſ • e in ſo great a Clerk to compare not Iſraelites in heart, or in the fight of God, but the viſible Church of Iſrael with Chriſtians in heart, not with any viſible Chriſtian Church. the onely viſible Church, which he had on earth. Wherefore all the former arguments, if they conclude any infallible Authority in the preſent Romiſh Church; they conclude much more for the like infallibility of the Jew • ſh. And by neceſſary conſequence, if I prove, That Church had no ſuch Authority, my aſſertion ſtands ſure; That this infallible authority which the Factors of the Romiſh Church do challenge, is greater then any viſible Company of men had before our Saviours time. And by the ſame proof, ſhall the Romiſh Church be debarred for ever, of both the two former pleas▪ either drawn from the authority of the Prieſts, or from the beſt form of government.

CAP. XV.

That juſtly it may be preſumed the Jewiſh Church, never had any abſolute infallibility in propoſing or determining Articles of faith, becauſe in our Saviours time it and ſo grievouſly erre in the fundamental point of ſalvation.

FOr proof of the Concluſion propoſed [that Jeruſalem had no ſuch abſolute infallibilitie, as Rome pleads for,] I took it for a long time as granted by all, that if any ſuch authority had been eſtabliſhed in the Law, it ſhould not have varied untill the alteration of the Prieſthood. For Gods covenant with Levi was in this ſence everlaſting, that it was to endure without interruption, untill His ſacrifice was accompliſhed, that was a Prieſt after a more excellent order. His oblation of himſelf, was the common bond to the Law and Goſpel; the end of the one, and the beginning of the other. Nor did the Legal rites or ceremonies themſelves (though theſe moſt obnoxious to corruption) vaniſh by little and little, as this ſacrifice did approach neerer and neerer, as darkneſſe doth before the riſing of the Sun: rather that conſummation wrought upon the Croſſe, did ſwallow them up at once, as virility doth youth, youth childhood, childhood infancie. Seeing then our Adverſaries ſuppoſe this infallibilitie was annexed as a prerogative royall unto the Prieſthood: they cannot imagine any tolerable reaſon, why the one ſhould expire before the other was quite aboliſhed. Hence it is that moſt of them hold the Scribes and Phariſees in our Saviours time, were abſolutely infallible in their Cathedrall conſultations. And I had juſt reaſons to preſume B • llarmin had been of the ſame mind. For beſides his urging that place (without all ſenſe or reaſon, unleſſe grounded on this opinion,) They ſit in Moſes chair; All therefore whatſoever they bid you, that obſerve and do,] theſe other words of his, ſeemed to imply thus much, [Non oſtendi poteſt, nunquam Synagogam Judaeo • um de •• ciſse omnino uſ que ad Chriſti adventum, quo tempore eti • non tam de •… , quàm •… tata eſt in 〈◊〉 , Bellarde Eccleſia militante l. 3. c. 1 • . It cannot be ſhewed that the Synagogue of the Jews did fail [in faith] untill Chriſts coming, at what time it did not fail but rather became better by change.] By his ſpeeches elſewhere I perceived, by the Synagogue thus changed, he meant the Church planted by Chriſt: not the Conſiſtory of the High-Prieſts and Elders, not the Catholick Repreſentative Jewiſh Church. Sunt qui dicunt, Concilium illud (in quo Chriſtus condemnatus eſt) erraſſe, quia non proceſsit ſecundum morem legi •… judicij, ſed tumultuaria conſpiratione, ſubornatis falſis teſtibus, Chriſtum damnavit, id quod adeò notum erat omni •… , ut etiam Pilatus ſciret per invidiam • um fuiſſe traditum fibi à Pontificibus, ut habemus, Matth. 27. atque haec qu▪dem reſponſio probabilis eſt. Quia tamen non eſt inferiorum judicare, an ſuperiores legitimè procedant necne, niſi manifeſ •… mè conſtet intolerabilem errorem committi; & credibile eſt Deum non per • iſ •• rum, ut Co • cilia qui • us ſummus P •… ſex p • aſidet, non legitimè procedant; Ideo reſpondemus; Pontifices & Concilia Judaeorum non potuiſſe erra • e antequ •… Chriſtus veni • et, ſed eo praeſente potuiſſe, imo fuiſſe praedictum erraturos Judaeos & Chriſtum negat • ros. Iſa •• . 6. Dan •… & ali • i. Sic •• enim non eſt neceſſarium, ut Vicarius Papae non poſsit errare, cum ipſe Papa regat Eccleſian, & ab e •… defendat: Si • e • iam non fuit neceſſa • ium, ut Pontifices Judaeorum non poſſent errare, quando Ch •• ſtus, ſu •… us totius Eccleſiae Pontiſex pr • ſe • s ad • rat, & Eccleſiam per ſe adminiſtrabat. Bellar. 4b. 2. de Concil. • uct. cap 8. For, ſaith he, as it is not neceſſary the Popes Vicar ſhould be inerrable, when the Pope himſelf doth guide the Church, and defend it from errour: ſo neither was it neceſſary, that the Jewiſh High Prieſt ſhould not erre, when Chriſt the High-Prieſt of the whole Church was preſent, and did govern his Church in perſon.

2 This example were it true, might illuſtrate (though ill-favouredly) his aſſertion once ſuppoſed, as poſſible; but no way argues it to be probable. Herein his ſimilitude fails, that the High Prieſts in our Saviours time, were Aarons lawfull ſucceſſors, their Prieſthood as entire then as ever it was: and they Deputies to none in this rank or order. That their Predeceſ • ors had ſuch infallibility he fain would prove. Can he, or any for him, • hew us when, or by what means it ſhould determin, whiles the Prieſthood laſted? To take away the Popes infallibility▪ even in this laſt age of the word, were, in their conſtruction to deny Chriſts promiſe made unto S. Peters chair. And was not the former like prerogative as inſeparably annexed to Moſes ſeat? did our Saviour before his Paſſeover, either by doctrine or practiſe, derogate ought from any lawful authority eſtabliſhed on earth; much leſſe from that, which God had expreſly inſtituted? The greateſt prerogative, the Scribes and Phariſees, Prieſts or Rulers ever had, was, that they were Aarons ſucceſſors, and poſſeſſed Moſes place: and this authority was never diſanulled, but rather ratified by our Saviour, after he had undertaken his miniſterial function; They ſit in Moſes ſeat, all therefore whatſoever they bid you, that obſerve and do. And elſewhere, Go, and ſhew thy ſelf unto the Prieſt, &c.

3 Bellarmins reaſon to prov • the Jewiſh Church did fail in Faith in our Saviours time proves it to have been erroneous in the time of Iſaiah. Yet this Sophiſter would perſwade us, that Iſaiah and Daniel had foretold the expiration of this prerogative in later times. They both indeed foretel this peoples extraordinary general blindneſſe; about the time of our Saviours converſation on earth. But this directly proves, what we object; not what Bellarmin ſhould have anſwered, at leaſt to us, who contend the Prieſts and Rulers of this people, were not infallible in our Saviours time; nor doth Iſaiah or Daniel or any Prophet of God ſay, they were at any time ſuch. Let any Jeſuite prove (what eaſily he may) out of For Daniel hath nothing which can be wreſted to this purpoſe, for which reaſon this Impoſter ci • es only his 9 Chapter at large. Iſaiahs words, cited by Bellarmin, that the Jewiſh Church repreſentative was not infallible in our Saviours time; and from the ſame we ſhal as clearly evince it, palpably erroneous in Iſaiahs own dayes, or immediately after. For the ſelf ſame words which the Evangeliſt ſaith, were fulfilled in the unbelieving Jews that heard our Saviours doctrine, were literally and exactly verified of their fore-fathers before the captivity of Babylon, as the Cardinal himſelf (would he take the pains to read the whole Chapter, and review the place cited by him) I know would not deny: His words are theſe; Iſai. 6. 9, 10. 11, 12. And he ſaid, go, and ſay unto this people: Ye ſhall hear indeed, but ye ſhall not underſtand, ye ſhall plainly ſee and not perceive. Make the heart of this people fat, make their ears heavy, and ••• ut their eyes, leſt they ſee with their eyes, and hear with their ears, and underſtand with their hearts, and convert and he heal them. Then ſaid I, Lord, how long? And he anſwered, until the cities be waſted without inhabitant, and the houſes without man, and the land be utterly deſolate, and the Lord have removed men far away, and there be a great deſolation in the midſt of the land. The truth of our aſſertion is ſo pregnant, that Di • itur autem prophetia, quantum obſervare potui, quatuor modis imple • i. Primò, quum id ipſ • m fit, de quo prop • i • 〈◊〉 •… rali ſenſu intelligebatur, ſicut cap. 1. v. 22. Matthaeus dixit, Imple • am in Maria, Iſaiae prophetiam • uiſſe. Ecce 〈◊〉 concipiet, & pariet filium. Secundò, cum fit, non id, de quo propriè intelliget at • r prophetia, ſed id, quod per illud •… batur, ut 2. Regum 7. 14. Ego ero illi in pa • rem, & ille erit mi • i in filium, quod propriè de Solomone dic •• m eſ • e p ••• pic •• m eſt. Divus •• men Paulus, de Chriſto, cujus Solomon Figura erat interpretatur. Heb. 1. 6. quaſi in eo implet • a • eſſet. Et quod Exod. 12. 46. dictum eſt, Os non comminuetis ex • o, certum eſt intelligi de agno, tamen • oan. cap. 19. 36. in Chriſto, qui per agnum ſignificabatur, impletum dicit. Tertiò, cum nec id fit, de quo propriè intelligi •… prophetis, n • c id quod per illud ſignificatur, ſed quod illi ſimile erat, & omnino ejuſmodi, ut prophetia non minu • 〈◊〉 de 〈◊〉 , quam de quo dicta eſt, dici potuiſſe videatur. Nam populus hic labiis me honor at, de Judaeis qui tempore 〈◊〉 erant, Deus dixerat Iſai. 29. 13. Chriſtus autem in iis, qui ſuo erant tempore, impletum ſignificat, Matth. 15. 〈◊〉 , &. 〈◊〉 eſt exemplum Matthaei, 13. 14. & Act. 28. 26. Quartò, cum id ipſum, quod per Prophetiam, aut Scriptur •… dictum erat, quamvis jam • actum ſuerit, tamen magis, ac magis fit. Tunc enim Scriptura impleri dicitur, • d e •• , quod per 〈◊〉 dictum erat, cumulatiſſi ••• fieri. Maldonat. Comment in Matth. cap. 2. verſ. 15. The place cited Matth. 13. 14. Acts 28. 26. 〈◊〉〈◊〉 very place out of the 6. of Eſay, which Bellarmin urgeth to prove the Jews Church ſhould fail in our Saviours time. Maldonat the moſt judicious expo •• tor amongſt the Jeſuites, takes it as granted, the words late cited were literally meant only of that generation, with whom the Prophet lived, and brings this very Text, as one of the apteſt inſtances to illuſtrate the third kind, as he makes it of fulfilling propheſies, to wit, when that which is truly and literally meant of one, is fitly applied unto another matter or ſort of people, for the ſimilitude of their nature or diſpoſition. Although (to ſpeak the truth he might have referred it more juſtly, at leaſt, more artificially, to the fourth kind there mentioned by him. For, as ſhal appear hereafter, this propheſie was alike literally, properly, and directly meant of both, but verified of the former times more immediately, as firſt in order, becauſe that part of its object had precedency in actual exiſtence; of the later more compleatly as principally intended by the holy Ghoſt.

4 The blindneſſe there ſpoken of, was even then begun, but did encreaſe from that age until the captivity, and continued until Chriſts coming in whole dayes it was augmented, and the propheſie fully accompliſhed; as the deſolation which followed their blindneſſe in putting him to death, was greater then that which Nebuchadnezzar brought upon the City and land for the provocations wherewith Manaſſeh, Jehoiachim, and other wicked Rulers, as wel Prieſts, as Laicks, had provoked the Lord, by cruel perſecution of his meſſengers ſent unto them. This was a diſeaſe in their Prelates and 〈◊〉 lineally deſ •• nding to the Scribes and Phariſees, who took 〈1 paragraph〉 themſelves for infallible teachers, and free from oppugning ſuch doctrine, as therefore-fathers had perſecuted unto the death. The ſin of theſe later in crucifyiag Chriſt, was in degree more grievous, becauſe his perſonal worth was much greater then the Prophets; but the ignorance was of the ſame kind in both: for, as our Saviour ſaith, (Mat. 23. 32.) the later did but fulfil the meaſur •… their fathers iniquity, in murthering Gods meſſengers. And, as afterwards ſhall be declared, ſuch as the Romaniſts account the Church repreſentative moſt infallible, did continually cauſe, or countenance theſe perſecutions.

〈1 paragraph〉 The original likewiſe of this cruelty, continued from former to later generations, was the very ſame in both: the one diſtaſted Gods words, whileſt the Prophet ſpake them; the other underſtood them, not whileſt they were read every ſabbath day unto them, both A •• , 13. 27. fulfilled them in condemning Gods meſſengers and thedding innocent bloud, upon ſuch groſs and palpable blindneſs, as Iſaiah deſcribes.

5 It wil recreate the attentive Reader to obſerve, how the Lord hath confounded the 〈1 paragraph〉 language of theſe cunning builders wh • es they ſeek to raiſe up new Babylon from the foundation of the old Synagogue. Bellarmin would ſeem to make a conſcience of blaſpheming; and therefore hath rather adventured to be reputed ridiculous, in avouching (as you heard before) without all ground or ſhew of reaſon, that the infallible authority, formerly eſtabliſhed in the Synagogue did expire upon our Saviours entrance into his Miniſterial function. Many of his fellows knowing how neceſſary it is for them to defend the publick ſpirit of the Synagogues, and conſcious withal how frivolous it would be, to ſay it ſhould vaniſh by our Saviours preſence, who came rather by doctrine and practiſe to eſtabliſh then overthrow any ordinance of the law, reſolve (though by open blaſphemy) to maintain the Scribes and Phariſees infallibility, until the abo •… ing of Aarons Prieſthood. That they condemned our Saviour, was (in theſe mens judgements) an • riour only in matter of Fact, not of •… th, or •… rine: and in ſuch caſe the Pope himſelf may err, whiles he ſpeaks ex Ca •… . That the High Prieſt did not erre in Faith, they take it as proved, becauſe the Evangeliſt ſaith, he propheſied, It were good one ſhould die for the people. John 11. 50.

6 Such infallibility as this, I never ſhall envy the Pope: and I deſite no more, then that he would confirm this laſt cited doctrine ex Cathedra. For no queſtion but all ſuch throughout the Chriſtian world, as bear any love to Chriſt at all (any beſides the Jeſuites, who make no conſcience of viliſying their Redeemer for advancing the Popes dignity, by deſending his inſallibilin) would renounce his decrees, and take him for Antichriſt ever after. For this was no errour de facto, upon falſe information, or privy ſuggeſtion. Even the High Prieſts themſelves, for the inveterate hate which they had born unto our Saviours perſon and doctrine (ſuch as the Romiſh Church did unto Hus, and Jerom of Prage) hold a Councel, how they might put him to death; and ſo far were they from being miſſed with falſe information, that they ſuborn falſ witneſſes againſt him, and failing in this, ſeek to inſnare him in his own confeſſion; and finally condemn him with joynt conſent, for avouching one of the main points of Chriſtian Belief, the Article of his coming to judgement. I think might Satan himſelf ſpeak his mind in this caſe, he would condemn Gretzer and his fellows, if not for their villany, yet for their intolerable folly, in queſtioning, whether it were an errour in Faith, or no, to pronounce the ſentence of death with ſuch ſolemnity againſt the Judge of quick and dead, for profeſſing and teaching the main points and grounds of Faith. This villany is too open and evident to maintain the policy of the Prince of darkneſſe. And if neither fear of God, nor ſhame of the world, could bridle the Jeſuites mouths, or ſtop the pens from venting ſuch doctrine: yet certainly this Prince of darkneſſe (their Lord and Maſter) for fear of ſome greater revolt, wil lay his command upon them, and make them in this diſcourſing age ſpeak more warily, though they niean ſtill no leſſe wickedly.

7 Becauſe this is a point worth the preſſing, let us overthrow, not only That the High •… t with his aſſociates did 〈◊〉 ex Cathedia 〈◊〉 the main Article of Faith. their anſwers already given, or arguments hence drawn for their Churches authority: but in brief prevent all poſſible evaſions. If any Papiſt ſhal here reply, that theſe High Prieſts, and their aſſiſtants did not ſpeak ex Cathedra, when they ſo far miſſed the cuſhion: this anſwer as it might perhaps drop from ſome ignorant Jeſuites mouth or pen, who is bound by oath to ſay ſomething (and therefore muſt oftentimes ſay he knows not what) for the defence of the Church: ſo we may wel aſſure our ſelves, that the Pope himſelf dare not for his triple Crown deliver it ex Cathedra; nor wil the learned Papiſts hold this point, if it be wel urged. For, as theſe High Prieſts errour was moſt groſſe and grievous: ſo was it received upon long and mature deliberation, their manner of proceeding was publick and ſolemn. They took Jeſus (ſaith the Mat. 26. 57. Evangeliſt) and led him to Caiaphas the High Prieſt, where the Scribes and Elders were gathered together. And leſt a Jeſuite ſhould have picked a quarrel at the time of their aſſembly, as if they had met at ſome unlawful hour. Saint Luk. 22. 66. Luke ſaith, as ſoon as it was day, the Elders of the people, and the High Prieſts, and the Scribes came together, and led him into their Councel, and examined him upon the very fundamental point of faith; Saying, art thou The Chriſt, tell us? For affirming this (which is open infidelity to deny) the High Prieſt himſelf, not miſſed by any witneſſes, but from Mat. 26. 65. Chriſts own words which he himſelf had heard, pronounceth ſentence againſt him. And if this were not enough, he propoſed the matter to the reſt of his aſſociates; Verſ. • 6. What think ye? and they anſwered and ſaid, He is worthy to die? After all this, they urged the people to approve of this their Sentence, perſwading them to aſk Barrabas, and to deſtroy Jeſus. And ſo ſtrongly had they conjured the multitude by their pretended authority, that they apprehend this their choice, as a point of faith, or good ſervice to God and his Church. For when Pilate laieth his bloud unto their charge: All the people (Mat. 27. 25. as the Text ſaith) (all ſuch as relied upon the Scribes & Phariſees, or their high Prieſts) anſwered and ſaid, His bloud be upon us and our children. One of your lay Papiſts could not have been more throughly perſwaded of your Churches authority, nor more violently bent againſt John Hus, or any other of Chriſts Martyrs, for the like reaſons, then this whole multitude was againſt Chriſt, being condemned by the High Prieſt, ſpeaking ex Cathedra. Here were more conditions, and more ſolemnities obſerved in this proceeding of theirs, then you require in the Pope ſpeaking ex Cathedra. Theirs was a publick aſſembly, and ſentence was given by joynt conſent in the Conſiſtory, and in the morning: you hold it ſufficient for the Pope to give his deſinitive ſentence alone, without evidence of the fact it ſelf, whereunto he ties mens faith, as ſhal appear by your own confeſſions. Nor do you limit him any time, as wel in the afternoon, as in the forenoon; as wel (for ought we can gather) when drink is in, and his wits out of his head, as when he is ſober. For you hold it not neceſſary for him to uſe any long deliberation. But, if it be his wil to bind all Chriſtians to believe him, the whole Church muſt believe that he was herein directed by the Holy Ghoſt: for the Church is bound to hear their chief Paſtor: And, if he bind all men to believe him, then muſt all of neceſſity believe, that he was infallibly aſſiſted by the Holy Ghoſt, in ſhewing that which he binds them to believe: for otherwiſe the whole Church might erre, nay were bound to erre, becauſe it is bound to believe the Pope. Theſe conſequents are your own, not mine, as may in part appear from what hath been already, more fully from what ſhal be ſaid hereafter. Beſides, the whole multitude of the Jewiſh people heard the Prieſts and Elders utter their opinions concerning Chriſt and his doctrine viva voce: we have the Popes decrees but by hear-ſay. Either was this ſentence pronounced ex Cathedra, or elſe it wil be hard for you to prove, that any ſentence in your Church hath been ſo pronounced, or can be, although the Pope himſelf be preſent in the Councel, and be an eye witneſſe of all proceedings.

8 Yet if any of you ſhould here ſhufle (as ye uſually do at the laſt pinch) and ſay [Howſoever Valentia, or ſome others of our learned, but private ſpirits, may define, what it is to ſpeak ex Cathedra; yet we know not, whether our Church hath ſo deſined it, or no: and therefore although theſe High Prieſts and Elders did obſerve all the circumſtances, which theſe doctors require in a ſentence given ex Cathedra; yet, for ought we know, they might • ay ſure they did fail in ſome circumſtance which we know not, and did not indeed ſpeak ex Cathedra, albeit they ſeemed ſo to do: wherefore this doth not conclude againſt the Popes infallible authority, when he ſpeaks ex Cathedra:] if any of you ſhall take this laſt hold (as I cannot imagin any other left you) we ſhal quickly beat you out of it. Though it were ſafficiently 〈◊〉 that the Pope could not teach falſe 〈◊〉 , ex 〈◊〉 , 〈◊〉〈◊〉 it not ſafe •… , &c. For let it be granted for diſputations ſake, that the Pope hath (as ye ſuppoſe theſe Jews had) an infallible authority, when he ſpeaks ex Cathedra: yet ſeeing it is a matter ſo hard to be known, even by theſe that hear him, whether he obſerve all circumſtances required to the exerciſe and true uſe of ſuch infallible authority, and whether he ſpeak ex Cathedra or no, when he may ſeem to ſundry ſo to ſpeak; it would be the only ſafe courſe for all Chriſtian Churches utterly to renounce all obedience to him, but upon examination of his doctrine, to ſtand continually upon their guard, leſt under pretence of this his infallible authority, when he ſpeaks ex Cathedra, he may work ſome ſuch ineſtimable miſchief unto the Scriptures, or Chriſts choſen here on earth, as theſe High Prieſts did unto Chriſt himſelf, by his ſeeming to ſpeak ex Cathedra, when he doth not. If, by abuſing this his infallible authority, he ſhould either make away theſe Scriptures, or animate the people to imbrue their hands in the bloud of Chriſts deareſt Saints: it is not his ſpeaking ex Cathedra, that can redeem their ſouls from hell, nor reſtore Gods word again; for theſe are matters of an higher price, then that they ſhould be purchaſed with two or three words of his Holineſſe unhallowed mouth.

9 To conclude, if this authority of your Church be but ſuch, as the ancient Church of the Jews had; you cannot expect any faithful people ſhould otherwiſe eſteem of your decrees, then the faithful in our Saviours time were bound to eſteem of the Jewiſh High Prieſts and Elders, whom ſurely they did not take for Chriſts only, nor beſt friends. If the Popes infallibility be but ſuch, as theſe High Prieſts had, you may be as guilty of the bloud of Chriſts Saints, as they were. If you wil challenge (as indeed you do) greater authority then they had, ye muſt of neceſſity renounce your principal arguments brought to prove it.

CAP. XVI.

That Moſes had no ſuch abſolute authority as is now aſcribed unto the Pope: That the manner of Moſes his attaining to ſuch as he had, excludes all beſides our saviour from juſt challenge of the like.

1 WHether Moſes were a Magiſtrate (as the Papiſts think) ſpiritual, or (as others) meerly civil, or (whereunto upon grounds in due places to be diſcuſſed, I moſt incline) actually neither, and virtually both; it wil ſuffice, for proof of our concluſion, that the Pope is no ſervant of God, but an adverſary, in that he exalts himſelf above Moſes, whom none, beſides the High Prieſt, and ſole Mediator of the new covenant, was to equalize in ſoveraignty over Gods people. Nor doth the exceſſe of glory aſcribed unto the new Teſtament, in reſpect of the old, argue greater authority in Chriſtian, then was in ordinary legal governours, whether temporal or ſpiritual, much leſſe doth in infer greater authority in any (Chriſt only excepted) then Moſes had.

2 If we take Chriſts Church, as conſiſting both of Prieſts and people: it is a congregation far more royal and glorious, then the Synagogue ſo taken was. If we compare our High Prieſt (or mediator of the new Covenant) with theirs, the Apoſtles compariſon is fitteſt: 〈1 paragraph〉 . Conſider the Apoſtle & High Prieſt of 〈◊〉 profeſſion, Chriſt Jeſus: who was faithful to him that hath appointed him, even as Moſes was in all his houſe. For this man is counted worthy of more glory then Moſes, in as much as he which hath builded the houſe, hath more honour then the houſe. Now Moſes verily was faithful in all his houſe, as a ſervant, for a witneſſe of the things which ſhould be ſpoken after: but Chriſt i • as the Son over 〈◊〉 own houſe, whoſe houſe we are. If ſeverally we ſort our people, or Miniſters with theirs, as the Apoſtles ſucceſſors with Aarons, the preheminence both wayes, is ours, Notwithſtanding, this exceſſe of our Miniſters glory, whether ordinary or extraordinary, compared with the like of theirs, is not ſo great as the preeminences of Chriſts flock above the people of the Synagogue. Yet muſt all 〈1 paragraph〉 . exceſſe in ſpiritual graces, which the ordinary hearers of the Goſpel have of the ordinary hearers of the law, be ſubducted from that prerogative which we that are Chriſts meſſengers, have in reſpect of Aarons ſucceſſors, ere we can take a right account of our own authority over our flock committed to us, in compariſon of theirs over the ancient people. Computatis computandis, our ſoveraignty wil prove leſſe, not greater, 〈◊〉 our adverſaries confuſedly reckon without their hoſte. Their pretended gloſſes, that all ſuch places of Scripture as make for the authority of Moſes chair, conclude à fortiori for S. Peters, becauſe the New Teſtament is more glorious then the old, are, as if a man ſhould argue thus: The ancient Roman and modern German, are States far more noble then the Turkiſh or Moſcovi • iſh; therefore the Roman Conſuls had more abſolute authority over the people, or the preſent Emperour, over the Princes and States of Germany, then the Turk hath over his Baſhaw • , or the Moſcovit over his Vaſſals.

3 The glory of a common-weal, or praiſe of government, conſiſts in the ingenuity or civil liberty, not in the ſlavery, or ſervile condition of the governed: or in their voluntary obſequiouſneſſe to wholeſome laws, proportioned to common good; not in their abſolute ſubjection to the omnipotent wil of an unruly Tyrant, ſubject to no law, but the law of ſin. Our Saviours authority over his Diſciples was more ſoveraign, then is befitting any to uſurp or challenge over his fellow ſervants; his kingdom more glorious after his reſurrection then before: yet a little before his ſuffering, he ſaith to his Diſciples: •… . 15. 14, 15 Ye are my friends, if ye do whatſoever I command you. Hence for th •… I you not ſervants, for the ſervant knoweth not what his maſter • oth, but I have called you friends, for all things that I have heard of my Father, have I made known to you. It is the very conceit of the baſe degenerate, diſſolute, ſottiſh later heathen Roman, more delighted in ſuch gaudy ſhews as his luxurious Emperours made (happily, once or twice in their whole raign) then in the valor and vertue of his victorious, free-born Anceſtors, that to this day ſwims in the Jeſuites brain, and makes him dream the royaltie of Chriſtian Prieſt-hood, or glory of the Goſpel, ſhould conſiſt wholly, or chiefly in the magnificent pomp of one viſible high Prieſt or Oecumenical Biſhop; for garniſhing of whoſe Court, the whole Body of Chriſt beſides, muſt be content to ſpend their lives, goods, or ſubſtances, and as his occaſion ſhall require, to pawn their very ſouls, as younglings wil be at any coſt or pains they can deviſe, to deck up a Lord of the Pariſh, a victor in a Grammer ſchool; or as merry fellows wil be ready to ſpend more then their incomes wil defray, to have a gallant Lord of miſrule of their own making.

4 But they demand, Wherein doth the Pope aſpire above the pitch of Moſes throne? He deſires but to be reputed an infallible teacher, and was not Moſes ſuch? yet not ſuch after the ſame manner. He approved himſelf perpetually Wherein the Popes •… is made greater than Moſes had a •… . infallible, becauſe alwayes found moſt faithful in all affairs belonging to God: but had it been poſſible for him to have worſhipped the golden Cal • ▪ to Pſal. 106. 2 • . have eaten the offerings of the dead, or to have joyned himſelf to Baal-Peor: The Levites and ſuch as clave unto the Lord in theſe Apoſtaſies would have ſought Gods will at more ſanctified lips, then his, at leaſt for that time, were. If then we conſider him not as he might have been, but as indeed he proved: the peoples obedience unto him, was de facto perpetual and compleat: yet but conditionally perpetual, but conditionally compleat, or perpetually compleat upon their ſight and undoubted experience of his extraordinary familiarity with God, of his intire fidelity in all his ſervice. The Pope would be proclaimed ſo abſolutely infallible by irrevocable patent or inheritance, as no breach of Gods commandments, no touch of diſloyaltie to Chriſt in actions, might breed a forfeiture of his eſtate, or eſtrange Chriſtian conſciences from yielding obedience to him, every way as compleat and abſolute, as that which the people of God performed unto Moſes, or Chriſtians do yet unto their Saviour. Whence though we admit Moſes infallibility, and his to be the ſame; yet the difference between the abſoluteneſſe of their authority, or the tenour, or holds of the ſame infallibility, would be ſuch, as is betwen a Tenant at wil, or one that enjoyes a fair eſtate, perhaps, all his life time, yet only by continuance of his Lords good liking of his faithful ſervice; and a Freeholder that cannot by any act of fellony, murther, treaſon, or the like, forfeit his intereſt in as large poſſeſſions.

5 Again, albeit the authority gotten, or manner of holding it, were the ſame; yet the manner of getting it in Moſes and the Pope is not alike. The one profers no miracle for the purchaſe, no ſign from heaven, no admirable ſkil in expounding Gods word; his calling he profeſſeth to be but ordinary, and in this reſpect (ſay his followers) he was to ſucceed Saint Peter. Moſes not ſuch, nor ſo affected: his miracles were many and great; the ſigns and tokens of his eſpecial favour with God, almoſt infinite: his calling extraordinarily extraordinary: otherwiſe that obedience the people performed to him had been no leſſe then deſperate Idolatry; as the challenge of the like without like proof and evidence of ſuch favour with God, is no better then blaſphemy or Apoſtaſie. Hence ſaith Cum igitur oporteret Dei legem in edictis Angelorum terribiliter dari, non 〈◊〉 homini p •• ciſſe ſa pientibus, ſed univerſae gen • i & populo ingenti, co▪ ram eodem populo magna facta ſunt in monte, ubi lex per unum dabatur, conſpiciente multitudine metu enda ac tremenda, quae fiebant. Non enim populus Iſrael, ſic Moyſi credidit, quemadmodum ſuo Lycurgo Lacedaemonii, quòd à Jove ſen Apolline leges, quas c • didit, accepiſſet. Cum enim lex dabatur populo, qua coli unus iubebatur Deus, in conſpectu ip •… us populi, quantū ſufficere divina providentia judicaba • mira •• libus rerum ſignis ac motibus apparebat, ad eanden▪ legem dandam docentem creatori ſervice creaturam. Aug. de Civit. Dei. lib. 10. cap. 13. S. Auſtin, the people of Iſrael did believe Moſes laws were from God, after another manner, then the Laced • monians did Lycurgus laws were from Apollo. For when the Law which enjoyns the worſhip of one God, was given unto the people, it did appear (as far forth as the divine providence did judge ſufficient) by ſtrange ſigns and motions, whereof the people themſelves were ſpectators, that the creature did perform, ſervice to the Creator for the giving of that Law. But we muſt believe as firmly as this people did Moſes, that all the Popes injunctions are given by God himſelf, without any other ſign or teſtimony, then the Lacedemonians had, that Lycurgus laws were from Apollo. Yet is it here further to be conſidered, that the Iſraelites might with far leſſe danger have admitted Moſes laws then we may the Popes, without any examination, for divine, ſeeing there was no written law of God extant before his time, whereby his writings were to be tried. No ſuch charge had been given this people, as he gives moſt expreſly, to this purpoſe. De •• . 4. 1, 2. Now therefore hearken, O Iſrael, unto the ordinances, and to the Laws which I teach you to do, that ye may live and go in, and poſſeſſe the land which the Lord God of your fathers giveth you. Ye ſhall put nothing unto the word which I command you, neither ſhall ye take ought there from, that ye may keep the commandments of the Lord your God which I command you. But was the motive or argument by which he ſought to eſtabliſh their belief (or aſſent unto theſe commandments) his own infallible authority? no, but their own experience of their truth, as it followeth, Your eyes have ſeen what the Lord did becauſe of Baal-Peor. For all the men that 〈1 paragraph〉 . followed Baal-Peor the Lord thy God hath deſtroyed every one from among you: but ye that did cleave unto the Lord your God, are alive, every one of you this day; ſo gracious and merciful is our God unto mankind, and ſo far from exacting this blind obedience which the Pope doth challenge, that he would have his written word eſtabliſhed in the freſh memory of his mighty wonders wrought upon Pharaoh and all his hoſt. The experiment of their deliverance by Moſes had been a ſtrong motive to have perſwaded them to admit of his doctrine for infallible, or, at the leaſt, to have believed him in his particular promiſes. When the ſnares of death had compaſſed them about on every ſide, and they ſee no way but one, or rather two inevitable wayes to preſent death and deſtruction, the red ſea before them, and a mighty hoſt of bloud behind them, the one ſerving as a glaſſe to repreſent the cruelty of the other: they (as who in their caſe would not?) 〈1 paragraph〉 cry out for fear. He that could have foretold their ſtrange deliverance from this imminent danger, might have gotten the opinion of a God amongſt the Heathen: yet •… confidently promiſeth them, even in the midſt of this perplexity, the utter deſtruction of the deſtroyer, whom they feared. 〈…〉 , 14 Fear ye not, ſtand 〈◊〉 , and behold the ſalvation of the Lord, which he will ſhew to you this day: for the Egyptians whom you have ſeen this day, you ſhal never ſee again. The Lord ſhal fight for you: therefore hold you your peace. Notwithſtanding all this, Moſes never 〈1 paragraph〉 . enacts this abſolute obedience, to be believed in all that ever he ſhall ſay, or ſpeak unto them, without farther examination, or evident experiment of his doctrine. For God requires not this of any man, no not of thoſe to whom he ſpake face to face; alwayes ready to feed ſuch as call upon him, with infallible ſigns and pledges of the truth of his promiſes. For this reaſon▪ the waters of Exod. 15. 23. M • rah are ſweetned at Moſes prayer. And God upon this new experiment of his power and goodneſſe, takes occaſion to re-eſtabliſh his former covenant, uſing this ſemblable event, as a further earneſt of his ſweet promiſes to them. [Ver. 26. Faith • uſt be 〈◊〉 by •… nts an •… le •… . If thou wilt diligently hearken O Iſrael unto the voice of the Lord thy God, and wilt do that which is right in his ſight, and wilt give ear unto his commandments, and keep all his ordinances: then wil I put none of theſe diſeaſes upon thee, which I brought upon the Egyptians: for I am the Lord that healeth thee.] As if he had ſaid; This healing of the bitter waters ſhal be a token to thee of my power in healing thee. Yet for all this they diſtruſt Gods promiſes for their food, as it followeth, cap. 16. Nor doth Moſes ſeek to force their aſſent by fearful Anathema's, or ſudden deſtruction, but of ſome principal offenders herein. For God wil not have true faith thunder-blaſted in the tender blade: but rather nouriſhed by continuance of ſuch ſweet experiments: for this reaſon he ſhowres down Manna from heaven. 〈1 paragraph〉 . I have heard the murmuring of the children of Iſrael, tell them therefore, and ſay, At evening ye ſhall eat fleſh, and in the morning you ſhall be filled with bread, and ye ſhall know that I am the Lord your God. For beſides the miraculous manner of providing both Quails and Manna for them, the manner of nouriſhment by Manna did witneſſe the truth of Gods word unto them. They had been uſed to groſſe and ſolid meats, ſuch as did fill their ſtomacks, & diſtend their bellies, whereas Manna was in ſubſtance ſlender, but gave ſtrength and vigour to their bodies; and ſerved as an emblem of their ſpiritual food, which being inviſible, yet gave life more excellently then theſe groſſe and ſolid meats did. So ſaith 〈◊〉 . 8. 3. Moſes, Therefore he humbled thee, and made thee hungry, and fed thee with Manna which thou knoweſt not, neither did thy Fathers know it, that he might teach thee, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord.

6 Yet in their diſtreſſe (ſo frail is our faith, until it be ſtrengthned by continual experiments) they doubt, and tempt the Lord, ſaying. 〈1 paragraph〉 . Is the Lord amongſt us or no? Nor doth Moſes interpoſe his infallible authority, or charge them to believe him againſt their experience of their preſent thirſt, under pain of eternal damnation, or ſufferance of greater thirſt in hell: ſuch threats without better inſtruction in Gods word, and the comfort of his ſpirit, may bring diſtruſts or doubts to utter deſpaire, and cauſe faith to wither where it was wel nigh ripe, they never ripen and ſtrengthen any true and lively faith. Moſes himſelf is fain to cry unto the Lord, ſaying. What ſhall I do unto this people? for they be almoſt ready to ſtone me. As the Papiſts would do to the Pope, were he to conduct them thorow the wilderneſſe in ſuch extremity of thirſt, able to give them no better aſſurance of his favour with God, then his Anathema's, or feed them only with his Court-holywater, or bleſſings of wind. But even here again God feeds Iſraels faith with waters iſſuing out of the rock, making themſelves eye-witneſſes of all his wonders, that ſo they might believe his words and promiſes, nay himſelf, from their own ſenſe and feeling of his goodneſſe, and truth of his word.

7 Though no Law-giver or Governour, whether temporal or ſpiritual▪ eſpecially, whoſe calling was but ordinary, could poſſibly before or ſince ſo well deſerve of the people committed to his guidance, as this great General already had done of all the hoſt of Iſrael; were they upon this conſideration, forthwith to believe what ſoever he ſhould avouch without further examination, ſign, or token of his favour with God; without aſſured experience, or at the leaſt more then probable preſumptions of his continual faithfulneſſe in that ſervice, whereunto they knew him appointed? Albeit, after all the mighty works before mentioned, wrought in their preſence, they had been bound thereunto: the meaneſt 〈1 paragraph〉 . handmaid in that multitude had infallible pledges plenty of his extraordinary calling, lockt up in her own unerring ſenſes. But from the ſtrange, yet frequent manifeſtation of Moſes power and favour with God, ſo great as none beſides the great Prophet whom he prefigured, might challenge the like, the Lord in his al-ſeeing wiſdom, took fit occaſion to allure his people unto ſtrict obſervance of what he 〈1 paragraph〉 . afterwards ſolemnly enacted, as alſo in them to forwarn all future generations without expreſs warrant of his word, not abſolutely to believe any governour whomſoever in al, though of tried ſkil and fidelity in many principal points of his ſervice. That paſſage of Scripture wherein the manner of this peoples ſtipulation is regiſtred, wel deſerves an exact ſurvey of all eſpecially of theſe circumſtances, [How the Lord by rehearſal of his mighty works ſo epaſſed, extorts their promiſe to do whatſoever ſhould by Moſes be commanded them, and yet will not accept it offered, until he have made them ear-witneſſes of his familiarity and communication with him.] Firſt, out of the Mount he called Moſes unto him to deliver this ſolemn meſſage unto the houſe of Jacob; Ye have ſeen what I did to the Egyptians, and how I carried you upon • agles wings, and have brought you unto me. Now therefore, if you will hear my voice 〈◊〉 . 19. 4. 〈◊〉 ▪ and 〈◊〉 . indeed, and keep my covenant, then ye ſhall be my chief treaſure above all people, though all the earth be mine. After Moſes had reported unto God this anſwer, freely uttered with joynt conſent of all the people, ſolemnly •… . aſſembled before their Elders [Verſ. 〈◊〉 . All that the Lord commanded, we will do,] was the whole buſineſſe betwixt God and them, fully tranſacted by this Agent in their obſence? No, he is ſent back to ſanctifie the people, that they might expect Gods glorious appearance in Mount Sinai, to ratifie what he had ſaid upon the return of their anſwer; Verſ. 〈◊〉 Lo I come unto thee in a thick cloud, that the people may hear, whileſt I talk with thee, and that they may alſo believe thee for ever. They did not believe that God had revealed his word to Moſes for the wonders he had wrought; but rather that his wonders were from G • d becauſe they heard God ſpeak to him, yea, to themſelves. For their principal and fundamental lawes were uttered by God himſelf in their hearing, 〈◊〉 Moſes expreſſeth, Theſe words, (to wit the Decalogue) the Lord ſpake unto •… 〈◊〉〈1 paragraph〉 • ul •• tude, in the • ou • t, out of the midſt of the fire, the cloud and the 〈◊〉 , with a great voice, and add • d no more. And leſt the words which they had heard might ſoon be ſmothered in fleſhly hearts, or quickly ſlide o •• of their brittle memories, the Lord wrote them in two Tables of ſtone and at their tranſcription, not • oſes onely, but Aaron, Nada • , and A • th • , with the ſeventy Elders of Iſrael, are made ſpectators of the Divine glory, raviſhed with the ſweetneſſe of his preſence. † They ſaw, ſaith the Text, th •… 〈1 paragraph〉 of Iſr •• l, and un • er his feet, as it were, a work of a Saphire ſtone, and as the 〈◊〉 h • a •• n when it is clear. And upon the Nobles of the children of Iſrael • e 〈◊〉 his 〈◊〉 , alſo they ſaw God, and did eat and drink. After, theſe Tables through A •• ſ • s anger at the peoples folly and impiety, were broken, God writes the 〈◊〉 ſame words again, and renews his Covenant 〈1 paragraph〉 before all the people, promiſing undoubted experience of his Divine aſſiſtance.

8 Doth Moſes after all this call fire from heaven upon all ſuch as diſtr •• t his words? • aron and M • riam openly derogate from his authority, which the Lord conſirmes again viva voce, deſcending in the † pillar of the 〈◊〉 , co •… ng theſe d • tractors in the doore of the Yabe •• acce; Wherefore were you 〈◊〉〈1 paragraph〉 a • raid to ſp • ak againſt my ſervant, even againſt Moſes? Th •• s the Lord was 〈◊〉 a • g •• e and depa • t • d, leaving his mark upon Miriam, cured of her leproſie by Moſes inſtant prayers. No marvell if Korah, Dathan, and •• irams judgements were ſo grievous: when their ſin againſt Moſes, after ſo many documents of his high calling, could not but be wilfull; as their perſeverance in it, after ſo many admonitions to deſiſt, moſt malitious and obſtinate. Yet was M • ſ • s further countenanced by the appearance of Gods glory▪ unto all the Congregation, 〈1 paragraph〉 and his authority further ratified by the ſtrange and fearfull end of theſe chief malefactors, († foretold by him) and by fire, i • luing from the Lord to conſume their confederates, in offering incenſe ungratefull to their God. Tantae molis erat Judaeam condere gentem! So long and great a work it was to •… ie Iſrael in true faith. But without any like miracle or prediction, ſuch as never ſaw him, never heard good of him, muſt believe the Pope as well as Iſrael did their Law-giver, that could make the Sea to grant him paſſage, the clouds ſend bread, the windes bring fleſh, and the hard rock yeeld drink ſufficient for him and all his mighty hoſt, that could thus call the heavens as witneſſes to condemn and appoint the earth as executioner of his judgements upon the obſtinate and rebellious, yet after all this he inflicts no ſuch puniſhments upon the doubtfull in faith, as the Romiſh Church doth, but rather (as is evident out of the places •… 17, •… in •… Phara • h, and unto all Egypt, The great tentati • n which •… ſtret • hed • ut •… n, wherby the Lord thy God brought thee out: ſo ſhall the L •… thou feareſt. before alledged (confirms them by commemoration of theſe late cited, and like Experiments, making † Gods favours paſt the ſureſt pledges of his aſſiſtance in greateſt difficulties that could beſet them. To conclude, this people believed Moſes, for God • teſtimony of him, we may not believe Gods Word without the Popes teſtimony of it. He muſt be to God as Aaron was to Moſes, his mouth, whereby he onely ſpeaks diſtinctly or intelligibly to his people.

CAP. XVII.

That the Churches authority was no part of the rule of faith unto the people after Moſes death; That by Experiments anſwerable to his precepts and predictions, the faithfull without relying upon the Prieſts infallible propoſals, were as certain, both of the divine truth, and true meaning of the Law, as their fore-fathers had been that lived with Moſes, and ſaw his miracles.

1 TO proceed unto the ages following Moſes; How did they know Moſes law, either indeed to be Gods Word, or the true ſence and meaning of it, being indefinitely known for ſuch? By tradition? Yes, By tradition How far the Traditions, Exhortations, or Inſtructions of Parents did ſteed their children for eſtabliſhing of Faith. onely? No, But how at all by tradition? As by a joint part of that rule, on which they were finally to relie? Rather it was a mean to bring them unto the due conſideration, or right application of the written rule, which Moſes had left them. So hard were their hearts with whom this great Law-giver had firſt to deal, that faith could not take root in them, unleſſe firſt wrought and ſubacted by extraordinary ſignes and wonders: but once thus created in them, the incorruptible ſeed thereof might by means ordinary, eaſily be propagated unto poſterity, with whom it was to grow up and ripen, not by bare credence to their Anceſtors traditions, nor by ſuch miraculous ſights as they had ſeen; but by aſſiduous and ſerious obſervation of Gods providence in their own times. For all his wayes, to ſuch as mark them, are ever parallel to ſome one or other rule contained in this book of life. The Iſraelites in every age might have diſcerned the truth of his threats or promiſes, alwayes fulfilled according to the diverſity of their wayes, though thus much the beſt amongſt them would ſeldome have obſerved, perhaps not ſo much as once have compared their courſe of life, with either part of Gods covenant of life and death, unleſſe thus forewarned by their Anceſtors. The tradition then of former, was of like uſe, for begetting true belief in latter generations, as the exhortations of tutors, who have already taſted the ſweet of Helicon, are unto their pupils for attaining true knowledge in good Arts, of whoſe pleaſantneſſe they never conceive aright, untill they taſt it themſelves, though taſt it, but upon the others commendation, they would not, without their direction, (ordinarily) they could not.

2 This Method Moſes himſelf preſcribes; De • t. 11. 2. Conſider this day, for I ſpeak not unto your children, which neither have known nor ſeen the chaſtiſement of the Lord your God, his greatneſſe, his mighty hand, and his ſtretched-out arm, and his ſignes, and his acts which he did in the midſt of Egypt, unto Pharaoh the King of Egypt, and all his land. For your eyes have ſeen all the great acts of the Lord which be did. Therefore ſhall yee keep all the Commandments which I command you this Verſe 7. 〈◊〉 day, that ye may be ſtrong, and go in and poſſ • ſſe the land whither ye go to poſſeſſe it. Gods wonders paſt they were to conſider, to what end? That they might lay up their Law-givers words Verſe 18. in their hearts, and in their ſouls, • ind them 〈◊〉 remembrances upon their hands, that they might be as frontlets between their eyes, or ſights whereby to level their ſteps, leſt they trode awry. Gods Word ſo rooted in the fathers, as thus to fructifie in their carriage, geſture, ſpeech, and action, the ſeed of it was to be ſown in the tender and ſupple hearts of children, as Moſes in the next words addes; Verſe 19. And ye ſhall teach them your ••• l • ren, ſpeaking of them when thou ſitteſt in thine houſe, and when thou walkeſt by the war, and when thou lyeſt down, and when thou riſeſt up. And thou ſhalt write them upon the poſis of thine houſe, and upon thy gates. Thus was Gods Covenant with his people, firſt, briefly drawn in ſignes and wonders, and uttered by a mighty voice in mount Horeb as it had been a Demiſe Paro • ; afterwards, conceived in more ample ſort, and written in more ſpecial termes by M • ſes, but was to be ſealed to every generation, by their ſure experience of Gods mere • e and juſtice; the one, infalliblie accompliſhing their proſperitie for obeying; the other, their calamities for tranſgreſſing it, as in the ſame place followeth. For if ye keep diligently all theſe commandements which I co •… 〈1 paragraph〉〈◊〉 to •… o that is) to l • ve the Lord your God, to walk in all his wayes, and to •• ea • e unto 〈◊〉 ; then 〈◊〉 the Lord • aſt out all theſe nations before you, and ye ſhall •… great nations •• ghtier then you. All the places whereon the ſoles of your feet 〈◊〉 •• ea • , ſhall • e ••• rs; y • ur coaſt ſhall be from the wilderneſſe, and from Lebanon, 〈◊〉 from the river, even the river Perah, unto the uttermoſt Sea. No man ſhall 〈◊〉 ▪ 〈◊〉 you, for the Lord your God ſhall caſt the fear of you upon all the land that ye ſhall 〈◊〉 upon, as he hath ſaid unto you.

3 Every light or formal obſervation of this covenant ſufficed not to avert Gods threats, or make them capable of thoſe bounteous promiſes, which he never failed to fulfill, as long as in heart and deed they uſed Moſes writings for their rule, not weighing the fooliſh traditions of the Elders; •… he •• ew them (ſaith the Pſalmiſt) they ſought him, and they returned an: 〈1 paragraph〉 ſought God 〈◊〉 ▪ And they remembred that God was their ſtrength, and the me • high God th •• r redeemer. Proportionally to their repentance (but far above, or rather without all proportion of deſerts) did the Lord deal with them. For, as their h • a • ts (though in ſome ſort turned unto him) were not upright 〈◊〉 him, neither were they faithfull in his covenant: ſo he b • i • g mercifull, thus far for gave their iniquitie, that he deſtroyed them not, but o • t-times called back his anger, and ſuffered not his whole diſpleaſure to ariſe.

4 The whole hiſtorical part of the old Teſtament, untill Davids time (epitomized by this Pſalmiſt) witneſſeth what way ſoever this people went, either the bleſſing or the curſe which Moſes there ſets before them, did alwayes ſurely meet them, 〈1 paragraph〉 . Behold I ſ • t before you this day a bleſsing, and a curſe; the bleſsing, if ye obey the commandements of the Lord your God, which I command you this day, and the curſe, if ye will not obey the commandements of the Lord your God, but turn out of the way which I command you this day, to go after other Gods which ye have not known. In theſe terms of bleſſings and curſings, he en • tiles the former disjunctive covenant; If ye ſhall hearken therefore to my commandements which I ſhall command you this day, that you love the Lord your •… . 13. God, and ſerve him with all your heart, and with all your ſoul: I alſo will give 〈◊〉 unto your land in due time, the firſt rain and the latter, that thou mayeſt gather in thy whe • t, and thy wine, and thine oyl. Alſo I will ſend graſſe in thy field, for thy catt • ll that thou mayeſt eat, and have enough. But beware lest your he •• t dece • ve you, and leſt ye turn aſide and ſerve other Gods, and worſhip them, and ſo the anger of the Lord be kindled againſt you, and he ſhut up the heaven, that there be no rain, and that your land yeeld not her fruit, and ye periſh quickly from the good land which the Lord giveth you. To ſtir them up to more ſt •• t obſervance of the former covenant, the bleſſings and curſings here mentioned, were to be pronounced with great ſolemnitie at their firſt entrance into the land of Ca •• an, When the Lord thy God therefore hath brought thee into the land weaher tho • 〈1 paragraph〉 goeſt to poſſeſſe it, then ſhalt thou put the bleſsing upon Mount Ger •… m, and the curſe upon Mount 〈◊〉 . And elſewhere Moſes chargeth the People ſaying, Theſe (all ſons of the free-woman) ſhall ſtand upon Mount Geri •… to 〈◊〉 the pe • ••• 〈1 paragraph〉〈◊〉 • e paſſe over Jordan, Simeon, and Levi, and Judah, and I •• a • har, and • oſeph, and Benjamin, and theſe (ſons of the bond-woman) ſhall ſtand 〈◊〉 Mount E • al to • urſe, Reuben, Gad, and Aſher, and Zebulon, Dan, and Nephtali, 〈◊〉 the Levites ſhall anſwer and ſay unto all the men of Iſrael, with a loud voyce, Curſed, &c Nor was this reherſall more ſtrictly enjoyned by Moſes, then faithfully performed by Ioſuah; And all Iſrael and their Elders, and Officers, and their •… ges ſtood on this ſide of the Ark, and on that ſide, before the Prieſts of the Levites, J • ſuah 8. v▪ 33, 34, 35. which bear the Ark of the Covenant of the Lord, as well the ſtranger, as he that is born in the Countrey, half of them were over againſt Mount Gerizim, and half of them over againſt Mount Ebal, as Moſes the ſervant of the Lord had commanded before that they ſhould bleſſe the children of Iſrael. Then afterward he read all the words of the Law, the bleſsings and curſings, according to all that is written in the book of the Law. There was not a word of all that Moſes had commanded, that Joſuah read not before all the Congregation of Iſrael, aſwell before the women and children, as the ſtranger that was converſant among them. The like ſolemnity was to be continued every ſeventh yeer, as Moſes commanded them, ſaying, Every ſeventh yeer, when the yeer of freedom ſhall be in the feaſt of Tabernacles, Deut. 31. 1 • , 11, 12, 13. when all Iſrael ſhall come to appear before the Lord thy God in the place which he ſhall 〈◊〉 , thou ſhalt read this Law before all Iſrael, that they may hear it. Gather the people together, men and women, and children, and thy ſtranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and keep and obſerve all the word • of this Law, and that their children which have not known it may hear it, and learn to fear the Lord your God, as long as ye live in the land, whither ye go over Jordan to poſſeſſe it.

5 The Iſrael • es care to inſt • uct their children in the precepts of the Law, neceſſary unto Chriſtians, ſeeing faith •• l •• m g •… s without miracles, unleſſe planted in te • der 〈◊〉 . Children were to be inſtructed, firſt privately, then publikely; that the ſolemnity of the ſpectacle might work in them a modeſt fear and reverence, without whoſe precedent impreſſion true faith hardly findes entrance into the heart of man. And without miracles it ſeldom takes, but where the ſeed, of it have been ſowen in tender yeers; nor doth it uſually ſink into younger breaſts▪ unleſſe ſucked in with admiration. All that Moſes, all that Joſuah, all that Prieſts and Levites, all that Parents or other Inſtructers, private or publick, could do to ſuch, all they aimed at, was to propoſe the infallible word in ſuch ſort, as might ſtir up their hearts to receive it with attention and admiration▪ and afterwards to make ſure triall of it (alwayes ſufficient to prove it ſelf) by their practiſe. No inſtructer in that people, ever taught his hearers, either finally or jointly, to rely upon the infallibility of his propoſals.

6 But the Jeſuites heart, though his mouth will not utter it, thus indictes; Did all this ſtir theſe Scripturians would ſeem to make, or tatling parents daily invitation of their children to ſtrict obſervance of this rule, take ſuch effect as Moſes dreamed of in poſterity? No. But the reaſon why it did not, was becauſe they ſought not in time to ſupplie the defect or raritie of miracles in latter, with more frequent and ſolemne memorial of ſuch as had happened in former ages; or with more abundant meditation upon their written law, and diligent obſervation of their ordinary ſucceſſe, alwayes correſpondent thereunto. Take heed to thy ſelf, ſaith Moſes, and keep D •… . 4. 3. &c. thy ſoul diligently, that thou forget not the things thine eyes have ſeen, and that they depart not out of thine heart all the dayes of thy life, but teach them thy ſons, and thy ſons ſons; forget not the day that thou ſtoodeſt before the Lord thy God in Horeb, when the Lord ſaid unto me, Gather me the people together, and I will cauſe them to hear my words, that they may learn to fear me all the dayes that they ſhall live upon the earth, and that they may teach their children. The neceſſity of this, and like premonitions, was too well manifeſted by the event. The people 〈1 paragraph〉 . (ſaith another Pen-man of the ſacred Canon) had ſerved the Lord all the 〈◊〉 of Joſuah, and all the dayes of the Elders that out-lived Joſuah, which had ſeen all the great works of the Lord that he aid for Iſrael. Not the avouchment or preſence of infallible teachers, but their ſure experience of Gods power and mercy, did more ſurely faſten this peoples aſſent unto the truth of that which Moſes had left written, then Moſes live-perſonal propoſal could do their Fathers, to his words uttered in their audience. But after that generation Judg. 2. ver. 10, 11. (with whom Joſuah had converſed) was gathered unto their fathers, and another generation aroſe after them, which neither knew the Lord, nor yet the works he had done for Iſrael, then the children of Iſrael did weekenly in 〈◊〉 ſight of the Lord, and ſerved Baal. Whence it came to paſſe, that whitherſoever they went out, the hand of the Lord was ſore againſt them, as the Lord has Verſe 15, 16. ſaid, and as the Lord had ſworn unto them, ſo he puniſhed them ſore. Notwithſtanding, the Lord raiſed up Judges which delivered them out of the hands of their oppreſſors: yet when the Iudge was dead, they returned, and did worſe then their fathers, in following others gods, to ſerve them, and worſhip them, they ceaſed not Verſe 19. from their own inventions, nor from their rebellious way. What rule then was left to reclaim them? the infallible propoſals of their Prieſts? Though theſe or an Angel from heaven ſhould have propoſed any other Doctrine, then what was conſonant to their written law (whoſe true meaning in this reſpect, every one of them ſhould have known) Moſes curſe before mentioned, had overtaken them following it. So much were they addicted Of Gideons diſtruſt, and the means how his faith was eſtabliſhed. unto Baals Prieſts propoſals, that Angels could ſcarſly be heard, though ſuggeſting nothing but what their Law-giver had taught, though aſſuring them by their preſence of ſuch aſſiſtance from their mighty God as he had promiſed. Thus when the general of theſe heavenly ſouldiers, ſought to encourage Gideon, The Lord is with thee thou valiant man; He replies, ah, my Lord, if the Lord be with us, why then is all this come upon us, and where be all his Judg. 6. v. 13. miracles which our Fathers told us of, and ſaid, Did not the Lord bring us out of Egypt? but now the Lord hath forſaken us, and delivered us into the hand of the Midianites. As if he had ſaid, I will not deny but the Lord hath done of old, as our fathers have declared unto us; Moſes ſtory I diſtruſt not, but am ſure he hath dealt far otherwiſe with us.

7 But doth this defect of faith in him, convince the Law of imperfection? rather the object of his diſtruſt, might have taught him to have believed the perfection of Moſes Law, which had ſo often forewarned them of ſuch oppreſſion by their enemies, when they forſook the God of their fathers. Theſe forewarnings had Gideon believed aright; he had not diſtruſted the Angels exhortation. What was the reaſon then of his miſbelieving, or rather overſeeing that part of the law? Not ignorance of Gods word in general; for the miracles related by Moſes he had in perfect memory. What then? want of ſufficient authority to propoſe unto him theſe particular revelations, or their true meaning? This is all the Romaniſt can pretend. Yet what greater authority could he require, then that Angel had, which ſpake unto Gideon? Our Apoſtle ſuppoſeth any Angels propoſal of divine Doctrines, to be at the leaſt equivalent to Apoſtolical, Though we, ſaith he (whether Paul or Cephas) or (which he ſuppoſeth to be more) an Angel from heaven preach unto you otherwiſe, then we have preached unto you, Gal. 1. 8. let him be accurſed. Or, if we reſpect not onely the perſonal authority of the propoſer, but with it the manner of propoſing Gods word: What propoſal can we imagine more effectual then this great Angel of the Covenants replie unto Gideons diſtruſtfull anſwer; [and the Lord looked upon him, and ſaid, Go in this thy might, and thou ſhalt ſave Iſrael out of the hands of the Midianites: Judg. 6. 14. have I not ſent thee?]

8 Whether Gideons diffidence after all this, were a ſin, I leave it to be diſputed by the Jeſuites. A defect or dulneſſe, no doubt it was, and onely in reſpect of the like in us, they hold a neceſſity of the viſible Churches infallibilitie: unto whoſe ſentence whoſoever fully accords not, is by their poſitions, uncapable of all other infallible means of divine faith. To pretend doubt or diſtruſt of Gods Word once propoſed by it, yea, to ſeek further ſatisfaction or reſolution of doubts then it ſhall vouchſafe to give, is more then a ſin, extreme impiety. Yet had this great Angel ſtood upon his authority in ſuch peremptory termes, Gideon had died in his diſtruſt. For after a ſecond replie made by Gideon, [Ah my Lord, whereby ſhall I ſave Iſrael? Judg 6. v. 15, behold my family is poor in Manaſſeh, and I am the leaſt in my fathers houſe] and a further promiſe of the Angels aſſiſtance not like the former, [have I not ſent thee] but [I wil therefore be with thee, and thou ſhalt ſmite the Madianites as one man,] he yet prefers this petition; I pray thee if I have found favour in thy ſight, then ſhew me a ſigne that thou talkeſt with me: Depart not hence I pray thee, until I come unto thee, and bring mine offering, and lay it before thee. After he had by more evident documents fully perceived it was an Angel of the Lord that had parlied with him all this time, erecting his dejected heart with theſe comfortable words, Peace be with thee, fear not, thou ſhalt not die; He yet demands two other ſignes before he adventures upon the Angels word. But after it is once confirmed unto him by experience of his power, in keeping his fleece drie in the middle of moiſture, and moiſtning it where was nothing but drineſſe about it; he is more confident upon a Souldiers dream, then a Jeſuite in like caſe would be upon the Popes ſentence or bleſſing given ex Cathedra. Judg. 7. 15. When Gideon heard the dream told, and the interpretation of the ſame, he worſhipped and returned to the hoſt of Iſrael, and ſaid, Up, for the Lord hath delivered into your hand, the hoſt of Midian.

9 Nor he, nor his people could at any time have wanted like aſſurance of Gods might and deliverances, had they according to the rule which Moſes ſet them, turned unto him with all their heart, and with all their ſoul; but as far were they, as the Papiſts from admitting his words for their rule of faith. The unwritten traditions of Baal, were (at the leaſt) of equal, or joint authority with his writings, and in deed, and action, though not in word and profeſſion, preferred before them. Longer then their aſſent was (by ſuch miraculous victories as Gideon had now gotten over the Midianites,) as it were tied and faſtned to the bleſſings and curſings of Moſes law, this ſtiff-necked generation did neither cleave to it, nor to their God; Judg 8. 33. But when Gideon was dead, they turned away and went a whoring after Baalim, and made Baal-Berith their God, and remembred not the Lord their God, which had delivered them out of the hands of all their enemies on every ſide. Miracles after the Law-given, were uſually either tokens of precedent unbelief, or for ſignes to unbelievers, ſerving eſpecially to put them in mind of what Moſes had foretold: the attentive conſideration of whoſe predictions, wrought greater faith and confidencie in ſuch as without miracles laid this law in their hearts, then this people conceived upon the freſh memory of Gideons extraordinary ſignes and glorious victory.

10 The peoples experience of ſuch calamities as Moſes: threatned, mat their 〈◊〉〈◊〉 ground of ſuch joyfull hopes as he had promiſed. The like occaſions of ſuch diſtruſt as were obſerved in Gideon, were frequent in thoſe times, wherein the four and fourtieth Pſalm was written, yet the Authour of it, is not ſo daunted with the oppreſſion of his people, as Gideon was. The manifeſtation of ſuch reproach, contempt, and ſcorn, as Moſes ſaid ſhould befall them, did alwayes animate ſuch as indeed had uſed the Law as a perpetuall rule to notifie the diverſitie of all ſucceſſe, good or bad, by the degrees of their declining from it, or approach unto it. The greater calamities they ſuffered, the more undoubted Experience they had of divine truth contained in Moſaical threats, the more undoubted their Experience of their truth, upon conſciouſneſſe of their own tranſgreſſions; the greater motives they had upon ſincere and hearty repentance, to apprehend the ſtability of his ſweeteſt promiſes for their good. No depreſſion of this people, but ſerved as a counterſway to accelerate, intend, or enlarge the meaſure of their wonted exaltation, ſo long as they rightly weighed all their actions and proceedings in Moſes ballances, equalizing their permanent ſorrow for ſins paſt, unto their wonted delight in tranſient pleaſures.

11 Thus when Jeremy more admired then diſtruſted Gods mercies, in tendering the purchaſe of his kinſmans ſield to him, cloſe priſoner, for denouncing the whole deſolation of his Countrey, when the Kings and Princes of Judah had no aſſurance of ſo much poſſeſſion in the promiſed land, as to inherit the ſepulchres of their fathers: the Lord expels not his ſuſpenſive rather then diſſident admiration, with ſigns and wonders, as he had done Gideons doubt, or his ſtiff-necked fore-fathers diſtruſt. By what means then▪ by the preſent calamities which had ſeized upon the Cities of Judah, and that very place wherein his late purchaſed inheritance lay. When he caſt theſe, and the like doubts in his mind; 〈◊〉 . • 2. 24, 25, &c. Behold the Mounts, they are come into the City to take it, and the City is given into the hand of the Caldeans that fight againſt it, by means of the ſword, and of the famin, and of the peſtilence, and what thou haſt ſpoken is come to paſſe, and behold thou ſeeſt it: And thou haſt ſaid unto me, O Lord God, Buy unto thee the field for ſilver, and take witneſſes: for the City ſhall be given into the hand of the Caldeans. Then came the word of the Lord unto Jeremiah ſaying, Behold, I am the Lord God of all fleſh, is there any thing too hard for me? The Lord had Jer. 3 • 13. 14 ſtricken Jacob with the wound of an enemy, and with a ſharp chaſtiſement, for the multitude of his iniquities, wherefore he cried for his affliction, and ſaid, My ſorrow is incurable, not conſidering who it was had done all this unto him: for, becauſe the Lord had killed, they muſt believe he would make alive again. Their preſent wounds inflicted contrary to the rules of politick defence, were the beſt pledges of their future health, beyond all hope of State-Chirurgions. And this is the very Seal of Jeremiahs aſſurance, from the Lords own mouth: Thus ſaith the Lord, like as I have brought all this great plague upon this people; ſo will I bring upon them all the good I have promiſed Jer. • 2. 42, 43, 〈◊〉 . them. And the fields ſhall be poſſeſſed in this land, whereof ye ſay, It is deſolate, without man or beaſt, and ſhall be given into the hand of the Caldeans. Men ſhall buy fields for ſilver, and make writings, and ſeal them, and take witneſſes in the land of Benjamin, and round about Jeruſalem. So abſolute and al-ſufficient was Moſes's his law in particular actions, much more in general or doctrinal reſolutions, that God himſelf, for confirmation of his Prophets, and this diſtruſtful peoples faith, in a point by humane eſtimate moſt incredible, thought it ſufficient to be a remembrancer to the Law-giver. For the Lord here ſaith to Jeremiah, concerning this particular; Moſes many generations before had univerſally foretold; Deut. 3 • . 1. Now when all theſe things ſhall come upon thee, either the bleſſing or the curſe which I have ſet before thee, and thou ſhalt turn into thine heart among all the nations, whither the Lord thy God hath driven thee: then the Lord thy God will cauſe thy Captives to return, and have compaſſion upon thee, and will return to gather thee out of all the people, where the Lord thy God had ſcattered thee. Though thou waſt caſt unto the uttermoſt part of heaven; from thence will the Lord thy God gather thee, and from thence will he take thee. And the Lord thy God will bring thee into the land which thy fathers poſſeſſed, and thou ſhalt poſſeſſe it, and he will ſhew thee favour, and will multiply thee above thy fathers. By this rule of Moſes, according to the prediction of Jeremiah; doth Nehemiah afterwards frame his prayers to God, and direct his enterpriſe for reſtauration of Jeruſalem: We have grievouſly ſinned Nehem. 1. 7. againſt thee, and have not kept the commandments nor the ſtatutes, nor the judgements which thou commandedſt thy ſervant Moſes, I beſeech thee remember the word that thou commandedſt thy ſervant Moſes, ſaying, Ye will tranſgreſſe, and I will ſcatter you abroad among the people. But if ye turn unto me, and keep my commandments, and do them, though your ſcattering were to the uttermoſt part of the heaven, yet will I gather you from thence, and will bring you unto the place that I have choſen, to place my name there. Now theſe are thy ſervants, and thy people, &c. O Lord I beſeech thee, let thine ear now hearken to the prayer of thy ſervants, who deſire to fear thy name, and I pray thee, cauſe thy ſervant to proſper this day, and give him favour in the preſence of this man. He ſaw the truth of Moſes divine prediction confirmed by the Kings preſent grant of his petition, and ſpeedy reſtauration of Jeruſalem, Nehe. 6. 10, 11. albeit a Prophet by profeſſion, had diſſwaded the enterpriſe, as likely to prove dangerous to his perſon.

CAP. XVIII.

That the Society or viſible Company of Prophets had no ſuch abſolute authority as the Romiſh Church uſurps.

1 DId the Records of Antiquity, afford us any the leaſt preſumption to think, that abſolute belief or obedience might ſafely be tendered by inferiours, as due to any viſible Company of men, without examination of their propoſals by Moſes writings, ſince they were extant: the ſociety of Prophets, in all reſpects the Romaniſts can pretend, had the moſt probable That the company of Prophets had as great priviledge as any juſtly can c • a • lenge. title to this prerogative. Their profeſſion or calling was publick and lawful; their diſtinction from all others, eminent; their perſons and places of reſidence, viſible and known; their promiſes, for enjoying the extraordinary preſence or illuminations of Gods ſpirit, peculiar: many of them, venerable for their integrity in civil dealings, and ſanctity of private life; ſome of them endued with the gift of miracles: In all theſe, and many like conſiderations, that fraternity or collegiate ſociety, might juſtly have pleaded all the priviledges a publick ſpirit can grant to one ſort of men before others. For, if the more or leſſe expreſſe teſtimony of Gods word for extraordinary aſſiſtance of his ſpirit, or the different meaſure of his illumination, or manner of immediate teaching be that which makes ſome mens ſpirit more publick then their brethrens: this difference was greater between the Prieſts or Prophets, and people of old, then ſince God ſpake unto the world by his Son; yet what Prophet did once intimate the neceſſity of his propoſal, for notifying the truth of Scriptures? What one did ever bewray the leaſt deſire to have his That the people were not bound to believe what a major part of Prophets determined without Examination. interpretations of them, univerſally held authentick? or his particular predictions, abſolutely aſſented unto, without further trial then his bare aſſertion, without examination of them by Moſes doctrine already eſtabliſhed?

2 Had they been the infallible Church repreſentative, had their aſſertions, though given by joynt conſent ex Cathedra, or in the moſt ſolemn manner uſed in thoſe times, been of ſuch authority as the Romaniſt would perſwade us, a Councel of their Prelates, lawfully aſſembled, is, Gods people had ſtood bound to embrace whatſoever a major part of that profeſſion had reſolved upon: but this inference, though neceſſarily following the ſuppoſed premiſes, the Jeſuite I know, dare not affirm, leſt Ahabs bloud, untimely ſhed by confidence in their infallibility, cry out againſt him. Yet •… l. 3. 〈◊〉 . 17. Ad primum dico illos •… ſuiſſe Pſeudo-prophetas, •… vel ip • um A •• ab, qui eos conſule •… dic •• et •• x 〈◊〉 : non •… Proph • ta Domini p •• q •• m 〈◊〉 •… R • ſpondet A •… R •… ſit un • s, •… qui • non p • ophetat mihi nili malum. •… in media Saxonia conſul •• et 400. •… de • ide juſtifican • e, & poſ • ea •… non eſſet mirum, ſi major pars er •… nunc non 〈◊〉 , to • am eccleſiam •… ſi 〈◊〉 4 • 0. Miniſ ••• i Lutherani, •… & vicina quaedam loca, ſunt alia •… ve • a • ides 〈◊〉 , i • a non ſequitur, •… Jud •… tempore A • hab • rraſſe, •… Propheta, qui in Samaria erant. •… • os Prophetas • rant in Judaea multi alii •… eſt) • rant Sac • rdotes in •… ex 〈◊〉 incumbeb •• reſponde • e •… lege D •… . Bellarmin too wel knowing the liquoriſh temper of this pr ••• a age, (for the moſt part acquainted with none but table-talk Divinity) to be ſuch as wil ſwallow down any doctrine be it never ſo idle, profane, or poiſonous, ſo it be ſaneed with pleaſant conceit and merriment, would put us off with this jeſt; That as in Saxony, one Catholicks verdict were to be taken before four hundred Lutherans: ſo ſhould one of the Lords Prophets have been followed in thoſe times, before five hundred of Baals. And Ahab no doubt had ſo done, had not the Devil taught his Divines then, as he hath done Bellarmin and his fellows ſince, to take univerſality▪ as a ſure note of the Church; traditions, and cuſtoms of the Elders, for the rule of faith, and (which is the undoubted Concluſion of ſuch premiſſes) to follow a multitude to any miſchief. So mightily did the opinion of a major part, being all men of the ſame profeſſion, ſway with the ſuperſtitious people of thoſe times, that 〈1 paragraph〉 Ahabs Purſevant conceived hope of ſeducing Micaiah whilſt they were on the way together, by intimating ſuch cenſures of ſchiſme, of hereſie, of peeviſhne •• e, or privacy of ſpirit, as the falſe Catholick beſtows on us, likely to befal him, if he ſhould vary from the reſt. The beſt anſwer (I think a Roman Catechiſm could affoord, would be to repeat the concluſion which Bellarmin would have maintained [All the reſt beſides were Baals Prophets.] They were indeed in ſuch a ſenſe as Jeſuites and all ſeducers are: but 〈◊〉 not by publick profeſſion or ſolemn ſubſcription to his rites, as may partly appear by jehoſaphats▪ 〈1 paragraph〉 continuing his reſolution to go up to battel againſt Micaiahs counſel, which queſtionleſſe he would rather have died at home, then done, had he known Micaiah only to have belonged unto the Lord, and all his adverſaries unto Baal; partly, by that reverent conceit which even the chief of theſe ſeducers entertained at that time of Elias, whoſe utter diſgrace Baals ſervants would by all means have ſought, for his late deſigns acted upon their fellows: Yet as •… è P •• udo▪ • roph • tis •… dium 〈◊〉 , •… 〈◊〉 qu • d M •… 〈◊〉 , 〈◊〉 enim veri • um p •… e, ar •… p • aedixiſſe 〈◊〉 •… aelem in Nabuthi ſuburbano lambendum •… N • buthi opera ipſius lapida • i à populo. 〈◊〉 •… ve • eatur con • rarium dicere, q • òd periturus ſit rex abhinc die 〈◊〉 , &c. Joſephus records, the chief argument uſed by Zidkiah to diminiſh Micaiahs credit with both Kings, was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death, the accompliſhment of both being apprehended as impoſſible, leſſe credit (as he urged) was to be given to Micaiah, becauſe ſo impudent as openly to contradict • o great a Prophet of the Lord as Elias, at whoſe threatnings Ahab King of Iſrael trembled, humbling himſelf with faſting, cloathed in ſackcloth. And is it likely he would ſo ſhortly after entertain the profeſſed ſervants of Baal for his Councellors? yet ſeeing the event hath openly condemned them for ſeducers, and none are left to plead their cauſe: it is an eaſie matter for the Jeſuite or others to ſay, they were Baals Prophets by profeſſion. But were not moſt Prie •… and Prophets in Judah and Benjamin uſually ſuch? yes, and (as afterward ſhall appear) did band as ſtrongly with as joynt conſent, againſt Jeremy, and Ezechiel, as theſe did againſt Micaiah. The point wherein we deſire reſolution, is, by what rule of Romiſh Catholick Divinity, truth in thoſe times might have been diſcerned from falſhood, before Gods judgements did light upon the City and Temple. He is more blind then the blindeſt Jew that ever breathed, who cannot ſee how ſuch as profeſſed themſelves Prieſts and Prophets of the Lord, as wel in Judah as in Iſrael, did bewitch the people with the ſelf ſame ſpels the Papiſt boaſts of to this day, as the beſt prop of his Catholick faith. Yet ſuch is the hypocriſie of theſe proud Phariſees, that they can ſay in their hearts; Oh had we lived in the dayes of Jezabel, we would not have been her inquiſitors againſt ſuch Prophets as Elias and Micaiah were: When as in truth Jezabels impiety towards them, was clemency in reſpect of Romiſh crueltie againſt Gods Saints, her witchcrafts but as venial ſins, if we compare them with Jeſuitical ſorceries. But of this errour more directly in the Chapter following; of their ſorceries and impieties hereafter.

3 Unto our former demand, [whether the ſociety of Prophets were the Church repreſentative, whether the people were bound without examination to believe whatſoever was by a major part, or ſuch of that profeſſion as •• re in higheſt or moſt publick place, determined.] What anſwer a learned Papiſt would give I cannot tel. Then this following, better cannot be imagined on their behalf. [That this ſupream authority which they contend for, was in the true Prophets only; that they, albeit inſpired with divine illuminations, and endued with ſuch authority as the Jeſuite makes the Popes • mana divinitas inſpirata, did notwithſtanding permit their declarations, for the hardneſſe of this peoples heart to be tried by the event, or examined by the law, not that they wanted lawful power (would they have ſtood upon their authority) to exact belief without delay; ſeeing readineſſe to believe the truth propoſed, is alwayes commended in the ſacred Story. And no doubt, but the people did wel in admitting the true Prophets doctrine, before the falſe, at the firſt propoſal; the ſooner the better. But were they therefore to believe the true Prophets abſolutely without examination? Why ſhould they then believe one of that profeſſion, before another, ſeeing ſeducers could propoſe their conceits with as great ſpeed and peremptorineſſe as the beſt? Nor did reaſon only diſſwade, but the Dent. 13. 1▪ law of God alſo expreſly forbid that people, alwayes, and in all cauſes to truſt ſuch, as upon trial had been found to divine aright of ſtrange events. Yet grant we muſt, that hardneſſe of heart made this people more backward, then otherwiſe they would have been to believe truths propoſed; that oft-times they required ſigns from their Prophet, when obedience was inſtantly due from them to him; that oft-times they ſinned in not aſſenting immediately, without interpoſition of time for trial, or reſpite to reſolve upon what terms belief might be tendered. Thus much we may grant with this limitation; [if we conſider them abſolutely, or ſo wel diſpoſed as they ſhould, and might have been, not as the Prophets found them.] For in men inwardly ill affected or unqualified for true faith, In what caſes and pe • ſons proneneſſe to b • lieve particular truths is •… , in what or in whom ſuſpi • ious. credulity comes nearer the nature of vice then vertue, a diſpoſition of diſloyalty, a degree of hereſie or infidelity, rather then a preparation to ſincere obedience, or any ſure foundation of true and lively faith. Aſſent perchance men ſo affected may more readily then others would unto ſundry divine truths; yet not truly, not as they are divine and conſonant to the rule of goodneſſe, but by accident, in as much as they in part confort with ſome one or other of their affections. And the more forward men are upon ſuch grounds, to believe ſome generalities of Chriſtian duties; the more prone they prove, when opportunity tempts them, to oppugn others more principal, and more ſpecially concerning their ſalvation. For credulity, if it ſpring not out of an honeſt diſpoſition uniformly inclining unto goodneſſe, as Suc •… from ſome unbridled humor, or predominant natural affection: will alwaye • ſway more unto ſome miſchief, then unto any thing that is good. 〈◊〉 2. 23. Many 〈◊〉 in Jeſus (ſaith Saint John) when they ſaw his miracles. It pleaſed them we •… had turned water into wine. That he had given other proofs of his power, 〈◊〉 driving buyers and ſellers out of the Temple, did miniſter hope unto proud hearts, he might prove ſuch a Meſſias as they expected; as elſewhere upon the like occaſion they ſaid, † This is of a truth the Prophet that ſhould come int • the world. The ground of this their aptneſſe to believe thus much, (as is intimated •… 14. in the words following) was their inordinate deſire of having an earthly King, that might rule the nation with an iron rod. ‖ When Jeſus therefore •… 6. 1 • . perceived by their forwardneſſe to profeſſe the former truth, that they would come and take him to make him a King, he departed again into a mountain himſelf alone; for the ſame cauſe no doubt, which the Evan • eliſt ſpeci •… the former place, J • hn 2. 24▪ 〈◊〉 . But Jeſus did not commit himſelf unto them becauſe he knew them all▪ and had no need that any ſhould teſtifie of man. He knew ſuch as upon theſe glimpſes of his glory were preſently ſo ſtifly ſet to believe in him upon hopes of being fed with dainties, or mighty protection againſt the Heathen; would be as violently • e • t againſt him, even to crucifie him for a ſeducer▪ • tter they had diſcovered his conſtant endeavours to bring them both by life and doctrine unto conformity with his croſs, mortification, humility, contempt of the world▪ patience in affliction, with other like qualities deſpiſeable in the worlds eyes, yet main principles in his ſchool, and elementary grounds of ſalvation; ſo his country-men of Nazareth ſodainly admiring, the grat • ous words which proceeded out of his mouth, after he begun to upbraid them 〈1 paragraph〉 . with unthankfulneſs, as ſpeedily attempt to throw him headlong from the top of the hill, whereon their City was built. By this it may appear, that of the • ewiſh people in ancient times, ſome did ſin in being backward: others in an immature forwardneſſe to believe prophetical doctrines. But the fountains or firſt heads whence theſe ſwift motions of life were depraved in the one, was inordinate aſſection, or intrinſick habitual corruption; the root whence ſuch deadneſſe was derived into the actions of the other, was hardneſſe of heart, precedent neglect of Gods word, and ignorance of his wayes thence enſuing. Which preſuppoſed, the parties ſo affected, did not 〈1 paragraph〉 amiſ • e, in not believing the true Prophets without examination; but in not abandoning ſuch diſpoſitions, as diſenabled them for believing all parts of truth propoſed, with conſtancy, and vniformity, making them fit inſtruments to be wrought upon by ſeducers. Hence ſaith our Saviour, 〈1 paragraph〉 I come in my fathers name, and ye receive me not: if another ſhall come in his own name, him will ye receive. How can ye believe which receive honour one of another▪ and ſeek not the hon •• r that cometh of God alone: Nor Prophetical, nor Apoſ • olical▪ nor Meſſiacal, much leſſe could Papal authority make them believe the doctrine of life, intirely and ſincerely, whileſt their hearts were hardned; whoſe hardneſſe though, might eaſily have been molliſied, by laying Moſes law unto them, while they were young and tender.

4 It is a rule as profitable for our own information in many points, as for ••• ut • tion of the adverſary, that The commendation of neceſſary me • ns, is alwayes included in the commendation of the end; which how good or excellent ſoever it be, our deſires of it are prepoſterous, all earneſt endeavours to attain it, turbulent, unleſſe firſt addreſſed with proportionable alacrity to follow the means that muſt produce it. Sober ſpirits alwayes bound their 〈1 paragraph〉 hopes of accompliſhing the one by perfect ſurvey of their intereſt in the other; as minds truly liberal, determine future expences, by exact calculation of their preſent revenews. Even in buſineſſes of greateſt importance, though requiring ſpeedieſt expedition, a wiſe man will moderate his pace according to the quality of the ground whereon he goes, otherwiſe the more haſte may cauſe worſe ſpeed. The Jews were, as we are, bound to believe truths propoſed without delay: but, both for this reaſon moſt ſtrictly bound to a continual uniformity of practiſing divine precepts already known, without diſpenſing with this or that particular, though offenſive to our preſent diſpoſition; without indulgence to this or that ſpecial time, without all priviledge ſought from the pleaſure or diſpleaſure of men; Both bound, ſo to frame our lives and converſations, as to be inſtantly able to diſcern the truth propoſed, not by relying upon their authority that propoſe it, but for it ſelf, or from a full and lively, though a quick and ſpeedy apprehenſion of immediate homogeneal conſonancy between the external and the internal word. For if any part of Gods word truly dwel in us, though ſecret it may be and ſilent of it ſelf, yet wil it Eccho in our hearts, whilſt the like reverberates in our ears from the live-voice of the Miniſtery. Thus, had the Jews hearts been truly ſet to Moſes law, had their ſouls delighted in the practiſe of it as in their food, they had reſounded to the Prophets call, as a ſtring though untouched, and unable to begin motion of it ſelf, wil yet raiſe it ſelf to an uniſon voice, or as the fowls of heaven anſwer with like language to others of their own kind, that have better occaſion to begin the cry. In this ſenſe are Chriſts ſheep ſaid to hear his voice, and follow him; not every one that can counterfeit his or his Prophets Call.

5 The iſſue of all that hath been ſaid, is, that none within the pr • cincts of theſe times, whereof we now treat, from the Law given, unto the Goſpel, were bound to believe Gods meſſengers, without examination of their doctrine by the precedent written word. Only this difference there was; ſuch as had rightly framed their hearts to it, did make this trial of Prophetical doctrines, as it were by a preſent taſte, which others could not without interpoſition of time, to work an alteration in their diſtempered affections. For this reaſon do the Prophets alwayes annex Moſaical precepts of repentance, to their predictions of future events, as knowing that if their hearts to whom 〈1 paragraph〉 they ſpake, were turned to God, their ſight ſhould forthwith be reſtored clearly to diſcern the truth. For further manifeſtation of the ſame concluſion, it appears ſufficiently from ſundry diſcourſes in the former book, that Iſraels incredulity unto their Prophets, was finally to be reſolved into their neglect, their imperfect, or partial obſervance of Moſes precepts. Wherefore not the live-voice of them, whoſe words in themſelves were moſt infallible (and are by the approbation of time, with other conſpicuous documents of Gods peculiar providence preſerving them in divine eſtimation ſo long, become an undoubted rule of life unto us:) but the written word before, confirmed by ſigns and wonders, ſealed by the events of times preſent and precedent, was the infallible rule, whereby the prophetical admonitions of every age, were to be tried and examined.

6 The words of the beſt, while they ſpake them, were not of like authority, as now written they are unto us, nor were they admitted into the Ca • on, but upon juſt proof of their divine authority. That one ſpeech which Fſay uttered, was an Axiom ſo well known, as might bring all the reſt to be examined, before admiſſion; • Iſ •• ah 〈◊〉 . 20. To the Law and to the Teſcimony if they ſpea • not according to this word, it is becauſe there is no light in them. For Gods Wil already known and manifeſted to the peoples conſciences was to over-ſway the contrary propoſals of known Prophets, though never ſo peremptory. Nor was it impoſſible for Prophets to avouch their own conceits under the name of divine Revelations, more immediately ſent from God, then the Pope pretends: witneſſe the † man of God, that went from Jud • h to Bethd, •… 18 ſeduced by his fellow Prophets faigned revelation from an Angel, counſelling him to divert into his houſe, contrary to the Lords commandment given before. The ones dealing was, I confeſſe, moſt unuſual; ſo was the others death, yet a lively document to cauſe all, that ſhould hear of it until the worlds • nd take heed of diſpenſing with the word of the Lord once made known unto themſelves, upon belief of more manifeſt revelations or inſtructions, by what means ſoever given to others, either for recalling or reſtraining • . Hence may the Reader deſ • ry, as wel the height of our adverſaries folly, as the depth of their impiety, making their Churches authority (which by the • own acknowledgement cannot adde more books to the number of the Canon already finiſhed, but only judge which are Canonic •… which not▪ • ar greater then theirs was, that did preach and write theſe very books, which both we and they acknowledge for Canonical. For the Prophets words were no rule of faith, until examined and tried by the written word precedent, or approved by the event; the Popes muſt be, without trial, examination, or further approbation then his own bare aſſertion.

CAP. XIX.

That the Church repreſentative amongst the Jews was, for the moſt part, the moſt corrupt judge of matters belonging to God: and the reaſons why it was ſo.

1 •… Ut was the neglect of Moſes law, or this peoples inward corruption▪ abounding for want of reſtraint by it, the ſole cauſe of their dulneſſe in perceiving, or of their errour in perverting the things of Gods ſpirit? This overflow of wickedneſſe ſerved as a tide to carry them: but the continual blaſts of ſuch vain doctrine, Templum Domini, Templum Domini, the Church, the Church, was like a boiſterous wind to drive them headlong into thoſe ſands, wherein they alwayes made ſhipwrack of faith and conſcience. The true Prophets never had greater oppoſites then the Prieſts, and ſuch as the Papiſts would have to be the only pillars, yea the only material parts of the Church repreſentative. Not withſtanding, whom the Fathers had traduced for impoſtors or Sectaries, and oft times murdered as Blaſphemers of the Deity, or turbulent members of the State; the Children 〈1 paragraph〉 reverenced as men of God, and meſſengers of peace unto the Church and common-weal. What was the reaſon of this diverſity in their judgement? or doth it argue more ſtedfaſt Belief in poſterity? No, but more experience of the events, foretold oft-times, not fulfilled until the Prieſts, and other oppoſits, either coaevals or ancients to the Prophets, were covered with confuſion. The childrens motives, to believe particulars oppugned by their parents, were greater; and the impediments to withdraw their aſ •• nt from them, leſſe. That the children ſhould thus brook what their fathers moſt diſliked in the Prophets, is no more then we may obſerve, in other Writers. Few much reverenced in any faculty by poſterity, but had eager detractors in their flouriſhing dayes, Vicinity alwayes breeding Envy. And even of ſuch, as did not aemulate them for their ſkil, nor would have been moved with envy at their fame or glory, they were not eſteemed as they deſerved, being defrauded of due praiſe by ſuch of the ſame profeſſion, as better pleaſed the predominant Humor, alwayes next in election to the laviſh Magnificats of preſent times; but uſually rejected by poſterity, when that particular humour, (evermore ſhorter lived then the humorous) began to change. Thus in every Faculty, have thoſe Authors which moſt applied themſelves to ſolidity of truth, (neglecting new-fangle tricks or flaſhes of extemporary wit) endured in greateſt requeſt, and beſt Credit throughout all ages: as meats ſtrongeſt and moſt nouriſhing, not moſt delicate, are fitteſt for continual diet. What the Latin Poet ſaid of his Poems, every Prophet might have more truly Statins in fine 12. Thebaid. applied unto his writings.

Mox, tibi ſi quis adhuc pretendat nubila, livor Occidet, & meriti poſt me referentur bonores. Though clouds of envy now may ſeem, thy ſplendent rayes to choak; Theſe with my aſhes ſhall diſſolve, and vaniſh as their ſmoak. What whilſt I breath ſharp cenſures blaſt, when my leaf fals, ſhall ſpring, Thy fame muſt flouriſh, as I fade; Grave honour forth ſhall bring.

It was a method moſt compendious, for attaining ſuch eternity of fame as the continual ſucceſſion of mortality can affoord us, which is given by Petrarch. another Poet, but in Proſe; Dum vivas virtutem colas, invenies famam in Sepulchro; He that hunts after Vertue in his whole courſe of Life, ſhall be ſure to meet with Fame after Death; but hardly ſooner: leaſt of all, could theſe Prophets be much honoured in their own Country, whileſt men of their own profeſſion, carnally minded, poſſeſſed the chief ſeats of dignity, ſometimes the beſt ſtay and pillars of faith in Gods Church, moſt capable of that infallibility, which their proud ſucceſſors did more boaſt of. Yet Why the prieſts or ſpiritual rulers hated the living Prophets whilſt they loved the memory of the deceaſed. were, even theſe ſeducers alwayes willing to celebrate the memory of ancient prophets, becauſe the authority given to their ſayings, or reverence ſhewed unto their memory by the preſent people, over whom they ruled, did no way prejudice their own dignity or eſtimation, which rather increaſed by thus conſorting with the multitude in their Laudatoes of Holy men deceaſed. Thus from one and the ſame inordinate deſire of honour and praiſe from men, did contrary effects uſually ſpring in theſe maſters of Iſrael. The dead they reverenced, becauſe they ſaw that acceptable unto moſt, and likely to make way for their own praiſe amongſt the people: but fear leſt the living Prophets ſhould be their corrivals in Suites of Glory, (whereunto their ſouls were wholly eſpouſed) did ſtill exaſperate and whet the malice of impatient minds, conſcious of their own infirmities, againſt their doctrine, which could not be embraced, but their eſtimation muſt be impaired, their affections croſſed, & their politick projects daſhed. The higher in dignity the Prieſts and Rulers were, the more it vexed them, ſuch poor men, as the true Prophets, for the moſt part, were, ſhould take upon them to direct the people. Their objections againſt thoſe men of God, their ſcurrilous taunts, and bitter •… their odious imputations forged, to make way for bloudy perſecuti •… , are moſt lively repreſented by the like practiſes of the Romiſh Clerg • e; •… d almoſt as many years againſt the Albigeans, Huſſites, and ge •… againſt all whom they ſuſpect to have any familiarity with the Spirit •… teſtimony againſt them, is as authentick as evident) only over •… gh Gods permiſſion in the worlds ſight, by prejudice of private •… Thus, when poor Michaiah would not ſay, as the King would have •… the politick State-Prophet Zidkiah, ſon of Chenaanah, gave him a •… the cheek, to beat an anſwer out to this demand; Wehn went the •… the Lord from me to thee? As many a proud Prelate would in like •… upon his poor brother, that ſhould croſſe his opinion, ſpecially •… er belonging, though but a far off, unto the State; Sirrha, I •… know your place, before whom, and in what matter you ſpeak▪ Nor did •… only, but 400. more (no otherwiſe diſcernable for falſe P •… • uch trial as we contend for) as if they would have bound the •… followed moſt voices in beſ • owing victory, perſwade the King •… Ramoth Gilead. But my former aſſertion is fully ratified by •… reply to the others demand; When went the, &c▪ Thou ſhah ſee 〈1 paragraph〉 •… that day, when thou ſhalt go from chamber to chamber to hide thee. •… but ſuch as were neuters before, after they ſee his 〈◊〉 in Ahabs overthrow, did take Micaiah for a Prophet, as true, as 〈◊〉 •… .

3 In like manner when Jeremy a poor Prophet and Prieſt of Anathoth had •… Jeruſalem among the Prelates, and Propheſied the truth (but truth •… to the State) 〈1 paragraph〉 That all the evils which God had pronounced ſhould be •… upon that City, and her towns: Paſhur the ſon of Immer the Prieſt, which was appointed governour in the houſe of the Lord, intreats him worſe then Zidkiah had done Micaiah. He could have flouted him with as good appl •• ſe of his complices, as the Inquiſitors can a Proteſtant now: •• u that can read State fortunes a far off, can you tell where you ſhall lodge your ſelf this next night? if you cannot, take him for a better prophet that can. And by Paſhurs Propheſie, he was to take up his lodging in his way home, in the Stocks, that were in the high gate of Benjamin, near unto the houſe of the Lord, whoſe deſolation he had threatned. The like entertainment he found again at the whole multitudes hands, but by the Prieſts and Prophets inſtigation; •… 9. Now when Jeremiah had made an end of ſpeaking all that the Lord bad commanded him to ſpeak unto all the people, then the Prieſts and the Prophets, and all the people took him and ſaid, Thou ſhalt die the death. Why haſt thou propheſied in the name of Lord, ſaying; This houſe ſhall be like Shiloh, and this City ſhall be deſolate without an inhabitant? As if the Church of God could poſſibly erre, or the gates of hell prevail againſt the ſplendor of it, would the Romiſh Clergie adde, ſhould the Lord ſend a Prophet with ſuch tidings unto Rome. And did they not learn this interpretation of Chriſts promiſe unto his Church, from the hypocritical Jews their predeceſſors, which made the like comment in Jeremiahs time, upon Gods words as pregnant for the High Prieſts ſucceſſion as S. Peters; Je • . 18 18. Come and let us imagin ſome deviſe againſt Jeremiah, for the Law ſhall not periſh from the Prieſt, nor counſel from the wiſe, nor the word from the Prophet, come, and let us ſmite him with the tongue, and let us not give heed to any of his words. Away with the Heretick! The manifeſtation of like affection in the Prelates towards Gods Prophets, did embolden Shem •… the Nehelemite, to write from Babylon unto Zephaniah the high Prieſt and his aſſociates to this effect. Jer. 29. 26. The Lord hath made thee Prieſt, for Je • oiada the Prieſt, that ye ſhould be officers in the houſe of the Lord, for every man that raveth and maketh himſelf a Prophet, to put him in priſon, and in the ſtocks. Now therefore, why haſt not thou reproved Jeremiah of Anathoth which propheſ •• d unto you. This captivity is long: build houſes to dwell in, and plant gardens, and eat the fruits of them.

4 But when Paſhur found the Omen of that Jer. 20. 3 • 4. name which Jeremiah gave him, when he and his mates proved indeed Magor-Miſſabib, a terror to themſelves and all about them when they ſaw with their eyes all the miſeries there expreſſed, then was Jeremiah held for a true Prophet, eſpecially by ſuch as out-lived the captivity, to ſee the truth of his Propheſie for their good as exactly fulfilled, as this had been for their harm, whileſt according to his Jer. 59. 31, 32 prediction, Shemaiah and his ſeed were rooted out from amongſt Gods people happily replanted in their native ſoil. For from the reaſons ſet down before, poſterity did alwayes better judge of propheſies then the age wherein their Authors lived, at the leaſt, the younger and meaner ſort of that age which out-lived the event uſually better digeſted their doctrine, then the ancient or men of dignity that envied them Credit amongſt the people, yet were not ſuch as leſſe maligned them, greater believers univerſally (as was ſaid before) but only of ſome few particulars. For, if a new Prophet ſhould have riſen amongſt them he was almoſt as evil entreated by the preſent Clergie, or others whoſe humors he contradicted. This is evident by the Scribes and Phariſees, and the chief Rulers of the Jewiſh Church in our Saviours time; Mat. 23 29, 30. They builded the tombs of the Prophets, and garniſhed the ſepulchres of the righteous, and ſaid (as they verily thought) If we had been in the dayes of our fathers, we would not have been partakers with them in the bloud of the Prophets: yet made they the people of their own time ſo mad, as to be partakers with them in the bloud of that great Prophet, their long deſired Meſſiah, the only Saviour of the world. Throughout the whole Story almoſt of the old Teſtament, the truth propoſed may appear, that the viſible Church (if it be taken in ſuch a ſence as the Romaniſts take it) was the moſt corrupt Judge either of the truth, or true meaning of Gods word; that the people ſeduced by their goodly ſhews and glorious titles of Moſes ſucceſſors, were ſtil brought into the combination of bloud, until they brought upon themſelves, their poſtetity, and the holy City, Mat. 23. 35. All the righteous bloud that was ſhed upon the earth, from the bloud of Abel the righteous, until the bloud of their Meſſiah.

5 But though their cruelty and hypocriſie be ſo notoriouſly known, as it even ſeems to point out the like in the modern Romaniſt: yet ſome honeſtly What means the people had to diſ • ern true Prophets from falſe. minded wil perhaps demand, how the people of thoſe ages wherein the Prophets lived, could poſſibly know the truth of their Propheſies, ſeeing for the moſt part they ſaw a major part of men in Eccleſiaſtick authority, bent againſt them. This happily may tempt unſetled minds to think the Lord had determined his Prophets ſhould have Caſſandra's Fates, never to be believed till remedy were paſt. The peoples miſtaking of their predictions, was in a ſort Fatal, yet not neceſſary, but upon ſuppoſition of former neglect. God ſent them Prophets for their good, but their wickedneſſe turned his bleſſing into curſings, their hypocriſie and folly made them ſo blind, that they could not diſcem The Signs of the Times, until woful experience (the fools only School-maſter) began to teach them, when their time for lore was ended. Prov 22▪ 3. A prudent man (ſaith the wiſe-man) ſeeth the plague, and hideth himſelf: but the fooliſh go on ſtill, and are puniſhed. But wherein doth that prudence conſiſt, which might have prevented this plague? ſurely in reading Gods law, and continuall meditation thereon; for this gives wiſdom to the ſimple. Men in this caſe ſhould have aſked 〈1 paragraph〉 . counſel of their own heart: for there is no man more faithful unto thee then It, for a mans mind is ſome times more accuſtomed to ſhew more thenſeven Watchmen that ſit above in an high Tower. And aboue all this, pray to the •… High, that he will direct thy way in truth. Had they thus done without partialitie to their corrupt affections, or without all reſpect of perſons (in which Chriſtian faith cannot be had:) Moſes law had been a lantern unto their feet. for the diſcerning of true Prophets, and thoſe diſcerned, had been a light unto latter Ages, for diſcerning the true Meſſias.

6 The evidence of this truth, not without cauſe ſo often inculcated, 〈1 paragraph〉 . will better appear, if we conſider how moſt prophetical predictions of particular alterations, were but determinations of Moſaical generalities, out of which they grow as branches out of the ſtock. As for example, the Lord told Moſes before his death, and he gave it to Iſrael for a Song to be copied out by all, Deut. 〈◊〉 . 16. That when they went a whoring after the Gods of a ſtrange la •• , forſaking him, he would forſake them, and hide his face from them. After Ihoia labs death, Zechartah his ſon ſeeing the Princes of Iudah leaving the houſe of the Lord to ſerve Groves and Idols, albeit he were moved as the Text ſaith, by the Spirit of God, yet onely applies Moſes generall prediction to the preſent times, 〈1 paragraph〉 . Thus ſaith God, Why tranſgreſſe re ye the commandement of the Lord? Surely ye ſhall not proſper, becauſe he have forſaken the Lord, he alſo will forſake you. Saint Paul himſelf uſeth his own adviſe, not the Lords authority in ſuch points, as were not evidently contained in Moſes law; 〈1 paragraph〉 . Unto the married command not I, but the Lord, Let not the wife depart from her huſband, for ſo Moſes had expreſly commanded. But to the Remnant, I ſpeak, not the Lord, If any brother have a wife that believeth not, if ſhe be content to dwell with him, let him not forſake her. And again, concerning Virgins, I have no commandement of the Lord, but I give mine advice, as one that hath obtained mercie of the Lord to be faithfull; This was his judgement, and as he thought warranted by the Spirit of God, yet he preſcribes it not as a general rule of faith to all, but rather leaves every man to be ruled by his conſcience, and the Analogie of Moſes law. 〈1 paragraph〉 . So likewiſe, though God uſe an extraordinary revelation to inſtruct Saint Peter in the free uſe of meats forbidden by Moſes; yet he perſwades him it, by manifeſting the true meaning of another clauſe of the ſame law; for what he uttered upon this inſtruction and the Experiment anſwerable thereto, was but a further ſpecification of what Moſes had ſaid. I perceive of a truth (ſaith Saint Peter Acts 10. 34.) that God is no accepter of perſons. Moſes had ſaid, Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lords, a great God mighty and terrible, which accepteth no perſons, nor taketh reward, who doth right unto the fatherleſſe and widow, and loveth the It was a p •… (the principal end of this Revelation) to inſtruct Saint Peter that Gods graces were to be communicated hence •… Ge •• iles. And this was but a branch of that Precept of loving ſtrangers, ſo often ingeminated by their Law give▪ Had th •… 〈◊〉 practiſed this duty towards Aliens, the communication of Gods graces unto the Gentiles, could not have ſeemed •… •• to them. ſtranger, giving him food and raiment.

7 Theſe paſſages ſufficiently informe us, that the extraordinary ſpirit wherewith the Apoſtles themſelves were above the meaſure of Gods former meſſengers inſpired oft-times, onely made the Stems, whether of the Tree of Life, or of Knowledge planted by Moſes, to blow and flouriſh in them by little and little, after the manner of natural growth, it did not alwayes bring forth new ones in an inſtant, as the earth did at the firſt creation. Much more uſually did prophefies during the ſtanding of the firſt Temple, ſpring out of Moſaical predictions. If we compare his writings with latter prophe▪ • ies, not long before the Babyloniſh captivity, though he had departed this life before their fathers entred into the land of Promiſe, yet he ſpeaks unto this laſt generation as an intelligencer from a far Countrey, that great preparation was made againſt them, but who ſhould be the executioners or managers of miſchief intended, he leaves that to ſuch Prophets as the Lord ſhould raiſe them up for the preſent. Jeremie and Ezechiel upon his admonition, following his direction, are ſent by God, as it were, to ſcowre the coaſt, to deſcrie when the Navie comes, for what Coaſt it is bound, and how near at hand. Here had the people faithfully examined their hearts by Moſes law, whether not guilty of ſuch ſins as deſerved the plagues threatned by him they had quickly aſſented unto Moſes writings, and the Prophets words For as conſciouſneſſe of their ſins in general, might cauſe them fear ſome plague or other, indefinitely threatned by their Law-giver, whoſe writings they beſt believed: ſo might the diligent obſervation of their particular tranſgreſſions, and their progreſſe in them, have taught them to preſage the determinate manner of their plagues and puniſhments foretold by the preſent Prophet. For God in his uſuall courſe of juſtice, ſo ſuites his puniſhments to the moſt ac • uſtomary habits or predominant ſins, as unto men religiouſly obſervant of Times and Seaſons, the growth and proceſſe of the one will give a certain Criſis of the other. Beſides, Every age hath peculiar ſignes ſubordinate to the general predictions of good or evil foretold by Gods meſſengers, whereby the faithfull learn to know the day of their viſitation, and as Solomon ſaith, to hide themſelves (in lat • b •• lo altiſsimi) from the plague; if not by their hearty repentance, godly prayers, and religious endeavours, to prevent it. And becauſe we in this age, are not ſo well acquainted with the particular Signes of former Times, wherein true Prophets lived, it is hard for any living now, though eaſie to all the faithfull then, to give any certain or particular rule how the truth of their propheſies might have been, at leaſt probably known, before the event did finally and abſolutely approve them. Would to God we could diſcern the Signes of Times preſent; and the Lord of his infinite mercie give us grace to know the day of our viſitation. But of this argument elſewhere by Gods aſſiſtance. It ſhall ſuffice in the next place to ſhew that our Saviours Doctrine was by the ſame means to be diſcerned.

CAP. XX.

That the Soveraignty given by Jeſuites to the Pope is greater then our Saviours was.

1 IT is a Rule in Divinity [whatſoever can rightly be conceived as an abſolute perfection, hath Reall Exiſtence in the Almightie.] From this notion of the Deitie, ſwimming in the brains of ſuch as in heart and deed make the Pope their Lord and God, do the parties thus affected, uſually take whatſoever power might poſſibly be delegated by God to any, as actually granted unto his holineſſe. And thus I imagine ſome Jeſuite or other, when he ſhall bethink himſelf will except againſt our diſputes in this preſent caſe, [Deny you cannot that God can, and what if he ſhould expreſly grant ſuch authority as the Pope now challengeth, would your arguments conclude him to be Antichriſt, or the Doctrine we teach to be blaſphemous.] On the contrary, ſeeing our Saviour Chriſt did never either practiſe or challenge, ſeeing neither Moſes nor the Prophets did ever ſo much as once intimate ſuch abſolute power ſhould be acknowledged in that great Prophet, of whom they wrote, we ſuppoſe the imagination of the like, in whomſoever, cannot be without real blaſphemie. Yet ſuppoſe Chriſts infallibilitie and the Popes, were (in reſpect of the Church Militant) the ſame; The Popes authority 〈1 paragraph〉 . would be greater: or were their authority but equall, his priviledges with God would be much more magnificent then Chriſts▪ That which moſt condemned the Jews of infidelity, in not acknowledging Chriſt as ſent with power, full and abſolute from God his Father, were his mighty ſignes and wonders, his admirable ſkill in Gods Word already eſtabliſhed; but chiefly his ſacred life and converſation, as it were exhibiting unto the World, a viſible patern or conſpicuous modell of that incomprehenſible goodneſſe which is infallible. Now, if we compare Chriſt his power fulneſſe in words and w •… , with the Popes imperfections in both; or his divine vertues with the others 〈◊〉 ſtrous vi • es: to equalize their infallibilities, were to imagine God to be like man, and Chriſt (at the beſt) but as his faithfull ſervant; the Pope his • in • on, his Darling, or Son of his age. For ſuch is our partiality to our own fleſh, that oft-times (though the Wiſe man adviſe to the contrary) a lewd and naughty ſon (in that he is a ſon) hath greater grace and priviledges then the moſt faithfull ſervant in the Fathers houſe. So would the Jeſuites make God dote upon the Pope, whoſe authority (be his life never ſo ungracious▪ if they ſhould deny to be leſſe then Chriſts in reſpect of us, their practiſes enjoyned ex Cathedra would confute them. For much ſooner ſhall any Chriſtian, though otherwiſe of life unſpotted, be cut off from the Congregation of the faithfull, for denying the Popes authority, or diſtruſting his decrees, then the Jews that ſaw Chriſts miracles, for contradicting him in the dayes of his fleſh, or oppugning his Apoſtles after his glorification. Nor boots it ought to ſay, They make the Popes authority leſſe then Chriſts, in reſpect they derive it from his; rather, becauſe they evidently make it greater then Chriſts was, it cannot be truly thence derived: or if it could, this onely proves it to be leſſe then the other, whileſt onely compared with it, not whileſt we conſider Both in reſpect of us: for Chriſts authority as the Son of Man, in reſpect of us, is equall to his Fathers, whence it is derived, For the Father judgeth no man, but hath, ommitted all judgement unto the Son. 〈1 paragraph〉 .

2 But wherein do they make the Popes authority greater then Chriſts? Firſt, in not exempting it from trial by Chriſts and his Apoſtles doctrine, 〈1 paragraph〉 . neither of which were to be admitted without all examination of their truth, for as you heard before Gods Word was firſt uttered in their audience, eſtabliſhed by evident ſignes and wonders in their ſight, and preſence, of whom Belief and Obedience unto particulars was exacted. And it is a rule moſt evident and unqueſtionable, that Gods Word once confirmed, and ſealed by Experience, was the onely rule whereby all other ſpirits and doctrines were to be examined; that not Prophetical viſions were to be admitted into the Canon of Faith, but upon their apparent conſonancie with the Word already written. The firſt Prophets were to be tried by Moſes, the latter by Moſes and their Predeceſſors; Chriſts and his Apoſtles, by Moſes and all the Prophets, for unto him did all the Prophets •… . The manifeſt experiments of his life and doctrine ſo fully conſonant 〈1 paragraph〉 . to their predictions, did much confirm even his Diſciples Belief unto the former Canon, of whoſe truth they never conceived poſitive doubt.

3 Again, there had been no Prophet, no ſignes, no wonders, for a long time in Iudah, before our Saviours birth, yet he never made that uſe either of his miracles, or more then Prophetical ſpirit, which the Papiſts make of their imaginary publick ſpirit: he never uſed this or like argument, to make the people relie upon him. How know ye the Scriptures are Gods Word? How know ye that God ſpake with Moſes in the wilderneſſe, or with your Fathers in Mount Sinai? Moſes, your Fathers, and the Prophets are dead, and their writings cannot ſpeak. Your preſent Teachers the Scribes and Phariſees do no wonders. Muſt you not then believe him whom daily you may behold doing ſuch mighty works as Moſes is ſaid to have done; that Moſes as your fathers have told you, was ſent from God; that Gods Word is contained in his writings: otherwiſe you cannot infallibly believe that there was ſuch a man indeed as you conceive he was, much leſſe that he wrote you this Law, leaſt of all can you certainly know the true meaning of what he wrote. He that is the onely ſure foundation of faith, knew that faith grounded upon ſuch doubts, was but built upon the ſand, unable to abide the blaſts of ordinary temptations; that thus to erect their hopes was but to prepare a Riſe to a grievous Downfall, the ready way to Atheiſme, preſumption, or deſpair. For this cauſe he doth not ſo much as once queſtion how they knew the Scriptures to be Gods Word: but ſuppoſing them known and fully acknowledged for ſuch, he exhorts his hearers to ſearch them, ſeeking to prepare their hearts by ſignes and wonders to embrace his admirable expoſitions of them. And becauſe the corruption of particular moral doctrines brought into the Church by humane tradition, would not ſuffer the generality of Moſes, and the Prophets already believed to fructifie in his hearers hearts, and branch out uniformely into lively working faith: he laboured moſt to weed out Phariſaiſme from among the heavenly ſeed, as every one may ſee, that compares his Sermon upon the Mount, with the Phariſees gloſſes upon Moſes. If the particular, or principal parts of the Law and Prophets, had been as purely taught, or as clearly diſcerned, as the generall and common principles: His Doctrine, that came not to deſtroy, but to fulfill the Law in words and works, had ſhined as brightly in his hearers hearts at the firſt propoſal, as the Sun did to their eyes at the firſt riſing. For all the moral duties required by them, were but as diſperſed rayes or ſcattered beams of that divine light and glory; which was incorporate in him, as ſplendor in the body of the Sun. Nor was there any poſſibility the Jews Belief in him ſhould proſper, unleſſe it grew out of their general aſſent unto Moſes Doctrine, thus pruned and purged at the very root; John 5. 45 Had all believed Moſes (ſaith our Saviour) 〈◊〉 would have believed me, for he wrote of me, but if ye believe not his writings, how ſo •• l ye believe my words? For which cauſe, they were in conſcience bound to examine his doctrine by Moſes, and the Prophets: otherwiſe they might have believed the ſaving truth, but falſly; and upon deceitfull grounds. The 〈◊〉 believe Chriſt without examination of his doctrine by Moſes, had been neither to believe Chriſt nor Moſes. ſtronger or more abſolute credence they had given unto his words or works without ſuch examination, the more they had enſnared their ſouls, and ſet their conſciences upon the Rack, by admitting a poſſibility of contradiction betwixt two doctrines both firmly believed, without any evidence of their conſonancy, or Both conſpiring to the ſame end. The ſpeedier and higher this edification in Chriſt had been, the ſooner it might have ruinated that foundation which God by Moſes and the Prophets had reared in Iſrael, unleſſe this new work had been orderly ſquared, well proportioned, cloſely layed, and ſtrongly cemented unto the former. In ſecular ſchooles he is held an unwiſe anſwerer, that will admit Socraticall Interrogations; for, albeit there appear no difficulty in any one propoſed apart, yet in the proceſſe, a reſpondent may be eaſily brought to grant Concluſions, from which he knows not what Conſequences may be drawn, becauſe their Conſonancie with the Problem, whoſe defence he undertakes, is not ſo evident nor immediate, as upon a ſodain may be fully examined. And not examining the conſonancie of every other propoſition with the principles of that faculty, whereto the Problem belongs, the beſt anſwerer living may be made either grant what he ſhould not, or deny what ſhould be granted. Now Chriſts doctrine was to Moſaical and Prophetical, as the Concluſion to the Promiſes, or as the Corollary of greateſt uſe unto the Speculative Theorem. Suppoſe then a Jew well ſkilled in Moſes and the Prophets, ſhould inſtantly upon the firſt hearing of our Saviours Sermons, or ſight of his miracles, have admitted him for ſuch an infallible teacher, upon termes as abſolute and irrevocable, as the Jeſuite would have the Pope acknowledged by all Chriſtians, a good diſputant might eaſily have ſtaggered him by theſe or 〈◊〉 Socratical demands; Do you ſteafaſtly believe Moſes writings for Gods word? G •• forbid I ſhould doubt of this: Do ye believe this new doctrine confirmed by miracles as firmly? What if I do? Do you know as certainly, whether both agree as well as one part of Moſes writings with another? What if I do not? Untill you be fully reſolved in this, your belief in both cannot be ſound: for in caſe they ſhould diſagree, the one muſt needs be falſe; and if choice were given you, whether in ſooth would you diſclaim? Here a wiſe man, that (as the wiſe King ſpeaks) had eyes in his head, and would not be led by a blind faith, would have pauſed a while, and thought with himſelf, This is a point that ſhould be looked to: for if theſe new doctrines ſhould prove incompatible, as for any juſt examination hitherto made, they may, I cannot ſee wh • ther deſerves more credence; Whiles I conſider Moſes writings, and call to mind thoſe mighty wonders our fathers told us, with like continuall experiments of their divine truth; nothing can ſeem more certain then they; again, whiles I behold theſe new miracles, me thinks his authority that works them, ſhould be as great as Moſes was; yet if they ſhould happen to diſagree, the one muſt be better believed then the other, or elſe (for ought I ſee) there can be no certainty of either; for, if this mans poſsibly may be, why might not Moſes doctrine likewiſe be falſe, or if our fathers were deceived by his ſignes and wonders, why may not we be ſo ſerved by this mans miracles? But if upon juſt triall they ſhall be found fully to agree in every point, (as I truſt they do) then doubtleſſe both are from God, and I ſhall ſtedfaſtly believe this new doctrine to be divine, if ſuch as Moſes had foretold; and withall, more evidently acknowledge, then before I could, that Moſes ſpake by the Spirit of the all-ſeeing, everliving God, if this Jeſus of Nazareth be in all points like to him, and ſo qualified as he foretold the great Prophet ſhould be. But in the interim till the triali • e made, it is beſt to lay ſure hold on Moſes and the Prophets. For prior tempore, potior jure: their writings doubtleſſe were from God, becauſe hitherto they could not be deſtroyed: time and they ſhall trie whether Jeſus and his doctrine be ſo or no; whether he be that great Prophet that ſhould come, or we are yet to look for ſome other.

4 Thus when John Baptiſt ſent his Diſciples to our Saviour with this very queſtion, Art thou he that ſhould come, or ſhall we look for another; The Prophetical teſtimonies did more ſufficiently witneſſe our Saviour to be the promiſed M •… then any miracles. anſwer he returned again, (whether for confirmation of Iohns own faith, or as the moſt interpreters think of his Diſciples,) was this and no more; Matth. 11. v. 3 •… Luk. 7. 〈◊〉 . 18, 19, 22 Go and ſhew Iohn what things ye have ſeen and heard, that the blind ſee, the halt go, the lepers are cleanſed, the deaf hear, the dead riſe again, and the Goſpel is preached to the poor, and bleſſed is he that ſhall not be offended in me. Theſe or other of their fellow Diſciples had enformed their Maſter Iohn before of Chriſts healing the Centurions ſervant by his word or command, though abſent; of his raiſing the widows ſon from death to life; of the rumours ſpread abroad of him thorowout all Judea, and the regions round about: and upon this report, as Saint Luke tells us, did John make the former ſolemne demand. But ſome will yet demand, how could he or his Diſciples be confirmed by the anſwer given them, wherein is little more then formerly both had heard: for the raiſing up of the widowes ſon which eſpecially occaſioned their coming was the greateſt of all in this Catalogue, and yet as great as this, ſome of the ancient Prophets had done; how could it then prove him to be the Meſſias? Had he told them as much in plain termes, they might have beleeved him, becauſe this great work did witneſſe him to be a Prophet, and therefore one that could not lie: But by this anſwer, how could See a Treatiſe called Chriſts Anſwer to Johns Diſciples. they gather more, then the people upon the aſtoniſhment of that accident, had ſaid? for when the dead man ſate up and ſpake, fear, ſaith the Evangeliſt, came on them all, and they glorified God, ſaying, A great Prophet is raiſed up among us, and God hath viſited his people. Luke 7. 16.

5 Yet this objection, at leaſt the ſolution, confirms the truth of my former aſſertion, that by his miracles alone conſidered, they were not bound abſolutely to believe he was the Meſſias, but by comparing them with other circumſtances, or preſuppoſed truths, eſpecially the Scriptures received and approved propheſies of the Meſſias: though no one for the greatneſſe of power manifeſted in it, could of it ſelf, yet the frequencie of them at that time, and the condition of the parties on whom they were wrought, might abſolutely confirme John and his Diſciples; becauſe ſuch they were in theſe and every reſpect, as the Evangelical Prophet had foretold Meſſias ſhould work: for this reaſon our Saviour delivers his anſwer in the Prophets own words, as Though in that 61 of Eſay no expreſſe mention be made of reſtoring blind men to ſight, yet the Septuagint (as elſewhere) truly expreſſe the meaning of the Hebrew phraſe there uſed. For in the Hebrew Dialect as ſ •• e judicious Hebricians obſerve, the deaf or blind are called vincti, or ligati. elſewhere he himſelf did read them, then beſt interpreted by The ſignes of the Time, that John might ſee by the Event, he was The Man of whom Iſaiah ſpeaks, Luke 4. v. 18, 19. At that time (when Johns Diſ ••• les came unto him) he cured many of their ſickneſſes and plagues, 〈◊〉 of evil ſpirits) and unt • many blind men he 〈◊〉 ſight. And Jeſus anſwered and ſaid unto them, Go your wayes, and ſhew John what things ye have ſeen and •… , that the 〈◊〉 ſee, the halt go, &c. Luke 7. verſe 21, 22. He whom the Lord had anointed to preach the Goſpel to the poor, whom he had ſent to heal the broken hearted, to preach deliverance to the Captives, and recovering of ſight to the Blind, to ſet at liberty ſuch as were bruiſed, and that he ſhould preach the acceptable yeer of the Lord. The multitude of blind men reſtored to ſight in theirpreſence, was a good preparative to diſſolve that ſuſſuſion which had blinded their hearts; the releaſing of ſo many from the poſſeſſion of unclean ſpirits, was an ocular demonſtration he was the man appointed to preach deliverance to the Captives; plagues and ſickneſſes then cured by him in great abundance, were ſure pledges to the obſervant, that he was the great Phyſitian of body and ſoul ſo often ſpoken of by Iſaiah. Beſides, Johns moving this doubt at that very inſtant, wherein ſuch variety of miracles (of all, or moſt of which, his Diſciples one or other, were eye-witneſſes) did concur, all, ſo well ſuited to the ſeverall Iſaiah 61. ver. 1, 2, 3. & cap. 35. ver. 5. & cap. 53. ver. 4 predictions of Iſaiah; and theſe, as 〈◊〉〈◊〉 himſelf from the words immediately precedent had been taught by God himſelf to diſcern Chriſt for the true Meſſias. 〈◊〉 John 1. v. 33. with Eſay 61. v. 1. & Eſa. 42. v. 1. & Eſay 11. v. 2. John could inſtruct them, all unqueſtionably meant of the Meſſias, was an infallible argument of Gods unſpeakable providence in thus diſpoſing times and ſeaſons, for their fuller reſolution. The like diſpoſition of the divine Providence, might the ingratefull Nazarites have obſerved. Firſt, that when he Luke 4. v. 16, 17, &c. ſtood up to read in the Synagogue, they ſhould deliver the book of the Evangelicall Prophet before any other; afterwards, that he ſhould at the firſt opening light upon that very place wherein his late miracles, yet riſe in all mens mouthes, (as appeareth by Saint Mark 6. 2. & Luke 4. 〈◊〉 Mark) were fore-told: eſpecially, if they had diligently marked the meanneſſe of their own eſtate, the manner of his coming thither, moved (as the Luke 4. 14. •… Evangeliſt ſaith) By the Spirit, which as the ‖ Prophet had foretold, was to be upon him, and did manifeſt it ſelf at that time by his ſtrange eſcaping his turbulent country-mens deſperate attempts againſt him. This melodious harmony betwixt his works and Gods word already eſtabliſhed, and this ſweet diſpoſition of the divine providence, in cauſing the one ſound in mens ears, whileſt the other were in their eyes were in his heavenly wiſdom the beſt means to eſtabliſh true and lively Faith: he never exacted blind obedience, which who ſo ſuffers to be impoſed upon him by others, or ſeeks to enforce upon himſelf, ſtrives to put out that light of nature or inferiour grace, whereby he ſhould view and mark the wayes of God, alwayes confirming his truth already revealed, by Experiments and Signs of the Time proportioned to them.

6 From theſe inſtances, to omit others, the Reader may reſolve himſelf, in what ſenſe, Chriſts works are ſaid to bear witneſſe of his Divinity, or condemn 〈1 paragraph〉 the Jews of inſidelity. Both which they manifeſtly did, yet not in themſelves, not as ſeverally conſidered or ſequeſtred from all Signs of times and ſeaſons; but as they involved ſuch concurrence of Gods providence or preſuppoſed ſuch prophetical predictions, as have been intimated. Every miracle was apt of it ſelf to breed admiration, & beget ſome degree of faith, as more then probably arguing the aſſiſtance of a power truly divine. But, ſeeing Moſes had forwarned. God would ſuffer ſeducers to work wonders for the trial of his peoples Faith: who beſides him that gave them this liberty could ſet them bounds, beyond which they ſhould not paſſe? who could preciſely define the compaſs of that circle, within which only Satan could exerciſe the power he had by that permiſſion? Be it granted (which is all, men otherwiſe minded concerning this point, demand) that Beelzebub himſelf with the help of all his ſubjects, can effect nothing exceeding the natural paſſive capacity of things created: he muſt be as wel ſeen in the ſecrets of nature, as theſe ſubtile ſpirits are, that can preciſely deſine in all particulars, what may be done by force of nature, what not. Hardly can we (without ſome admonitions to obſerve their carriage) diſcern the ſlight of ordinary Juglers: much more eaſily might the Prince of darkneſſe, ſo blind our natural underſtanding, as to make us believe (were the light of Gods word taken away) that were effected by his power, which had been wrought by the finger of God, that, ſecret conveyance of materials elſewhere preexiſtent, into our preſence, was a new creation of them.

7 For mine own part (until I be by ſome others better inſtructed) I reſt perſwaded our Saviour taught the ſame doctrine I now deliver; thus much at leaſt, [Such ſigns and wonders might be wrought by ſeducers, that ſuch as would gaze on them, and truſt their own ſkil in diſcerning their tricks, ſhould hardly eſcape their ſnares.] Mark 13. 21, 22. If any man ſay to you, Lo here is Chriſt, or lo he is there, believe it not. For falſe Chriſts ſhall ariſe, and falſe Prophets, and ſhall ſhew Signs and Wonders to deceive if it were poſſible, the very elect. And poſſible it was to have deceived even theſe; if it had been poſſible for theſe not to have tried their wonders by the written word. Wherefore neceſſary it was, that which immediately follows, ſhould be written for our inſtruction; But take you heed (this he ſpake to his elect Apoſtles) be hold I have told you all things before. Much eaſier it was for ſuch ſeducers to counterfeit his greateſt wonders with deceitful ſleights, undiſcoverable for the preſent, then in theſe plain diſtinct predictions of matters ſo far above the pitch of ordinary obſervation, ſo to imitate him as time ſhould not detect their impoſtures, nor experience convince them of open folly, or their ſoothſaying of groſſeſt falſhood. And conſequently, this very Oracle compared with the event, was of more force to eſtabliſh true Faith then any one miracle he ever wrought, conſidered alone. Yea this fooliſh expectation the Jews had, their Meſſias ſhould work mighty, but pompous and vain-glorious wonders, did make them (not prefaſhioned in mind to thoſe deſcriptions the Prophets had made of his firſt coming in humility) undervalew both his true miracles and heavenly doctrine. Even ſuch as are ſaid to have believed in him for the works they had ſeen him do, ſeemed doubtful whether to acknowledg him for ſome great Prophet, or for their long looked for Meſſias. John 7. 31. Many of the people (ſaith S. John) believed in him, and ſaid, When the Chriſt cometh, will he do more miracles then this man hath done. And as the ſame Evangeliſt elſewhere tels us, ſuch as had taſted of his miraculous goodneſſe, and in huge troops followed him for their daily food, that had no where to lay his head by night, John 6. 30. deſire a further ſign that they might ſee and believe the father had ſent him. His late ſatisfying five thouſand hungry ſouls with five loaves, they deemed much leſſe then Moſes ſuſtaining ſix hundred thouſand ſo long with Manna, a meat Expectation of pempous and vain-glorious miracles the original of Jewiſh 〈◊〉 lity. immediately ſent from Heaven, not made by multiplication of ſuch bread as they might have bought of ordinary Bakers. Nor doth our Saviour ſeek to win them by out-vying Moſes in multitude or magnificence of his miracles: but by alluring them to taſte and prove his heavenly doctrine. For, The Experiments that give us the ſeal and aſſurance of lively faith, muſt of neceſſety he within us, even in our hearts, and in our ſouls; and theſe are they. Had this people without miracles been dicto audiens, as they were enjoyned by Moſes, in that they took him for a Prophet, they might in ſhort time have known what Peter confeſſed, John 6 68. No man is ever •… this end only ontward miracles ſerve. Verba vitae aeternae habes, Thou haſt the words of eternal life, whoſe ſweetneſs once inwardly taſted was much more then all the miracles that could be wrought without his hearers or upon them. But of ſuch works theſe proud Jews never dreamed as not knowing the Scriptures, nor the vertue of their Meſſias, who, as the Prophets had ſoretold, was to preach the Goſpel unto the poor, to comfort ſuch as mourned in Sion, to whom no miracles could be more welcome, then ſuch as he did, for what could be more acceptable to the blind then reſtitution of ſight, to the lame, then right uſe of his limbs? what more grateful meſſage could be uttered to the deaf, then Ephata, to have his ears opened? what to the dumb, then un • ying of the tongue? what to the poſſeſſed, then to be freed from the tyrannie of Satan, or his Miniſters? Finally, as the Mark. 7. 37 Evangeliſt notes, he did all things well, and unto the beſt contentment poſſible of every afflicted ſoul, far above the exigence or ſignifications of their peculiar neceſſities, but further beyond their expectation. In every work he ſhewed his willingneſſe in all, his power to eaſe and refreſh all that were weary and heavy laden: but unto ſuch as thought themſelves ſo whole and ſound, as no way to need his Phyſick, rather deſirous to feed their curious fancies with ſuperfluous or unneceſſary wonders, he was not willing to give ſatisfaction by turning Gods graces into wantonneſſe, or vain oſtentation of his power or ſkil. Another eſpecial occaſion of this peoples ſtumbling at this ſtone elect and pretious, was their not conſidering that many of Moſes greateſt wonders were types, partly of thoſe glorious miracles which Meſſiah was to work ſecretly by his ſpirit, manifeſted only to the • earts and conſciences, in whom they were wrought, partly of that his glory and power, which was outwardly revealed to his Diſciples, and might ſo have been to more, had they not ſtumbled (as the Proverb is) in the very Entry, and ſo departed from him in deſpair, bred from a fooliſh prejudice, that no great good could be expected from a Nazarite, of parentage, birth, and education ſo mean.

CAP. XXI.

Confirming the truth delivered in the former Chapter from the very law given by Moſes for diſcerning the great Prophet; further exemplifying the uſe and force of miracles for begetting faith: The manner of trying Propheſies: of the ſimilitude betwixt Chriſt and Moſes.

1 AS well for farther diſcovery of Romiſh blaſphemy, as ratification of our former aſſertion, let us view with diligence that place of Moſes, wherein ſuch ſtrict obedience and attention to the Meſſias doctrine is enjoyned, as no where elſe; ſuch, as no other may exact, without incurring the curſe there threatned to the diſobedient, Deut. 18. 15, 16, 17, 18, 19. The Lord thy God will raiſe thee up a Prophet like unto me from among you, even of thy brethren: unto him ye ſhall hearken. According to all that thou deſiredſt the Lord thy God in Horeb, in the day of the aſſembly, when thou ſaidſt, Let me hear the voice of my Lord God no more nor ſee this great fire any more that I die not. And the Lord ſaid unto me, they have well ſpoken. I will raiſe them up a Prophet from among their Brethren like unto thee, and will put my words in his mouth, and he ſhall ſpeak unto them all that I ſhall command him. And whoſoever will not hearken unto my words which he ſhall ſpeak in my Name, I will require it of him. This propheſie by joynt The law cited, 〈◊〉 meant both of Chriſt and the Prophets. conſent of beſt interpreters, as well modern, as ancient, Pontificians as Proteſtants, may be truly and literally applied to other Prophets, whether of the old or new Teſtament, according to that meaſure of the ſpirit they had from him, of whoſe fulneſſe all, as well ſuch as in time went before him, as thoſe that came after him, had received grace for grace. True it is, if we rightly value the ſtrict propriety of every word or clauſe in the whole context; what all hiſtorical circumſtances put together import, or the ful extent of S. Peters Acts 3. 23. See Parag 21. paraphraſe on the laſt ſentence, it cannot be exactly fitted unto any but Chriſt, unto whom only the whole diſcourſe is as fully commenſurable, as a well made garment to the body that wears it: yet is this no impediment why the ſame rule taken according to ſome literal circumſtances, might not uſually ſerve for certain diſcretion of true Prophets from falſe, as we uſe to notifie leſſer, but indefinite quantities of things, by the known parts of ſome greater meaſure, commenſurable, if we take the whole, to ſubſtances of a larger ſize.

2 Evident it is out of the literal meaning of this law acknowledged by all, that Iſrael was ſtrictly bound to hearken unto ſuch Prophets as God at any How far, and 〈◊〉 what te • n • s Iſrael was bound by the former law to hear all Gods Prophets. time ſhould raiſe them up, though with moſt attention and greateſt reverence to hear The Prince of Prophets. But the queſtion is, upon what tearms, or how far they were bound to hear all. Abſolutely, and at firſt propoſal of their doctrines, without examination of them by the written law? So might he that could have ſet the beſt leg foremoſt, and ſtept up ſooneſt into Moſes chair, have kept the reſt of his profeſſion in aw, by thundering out Anathema's thence, as the Pope doth from S. Peters, to all gain-ſayers, prieſt or people. By what rule then were true Prophets to be diſtinguiſhed from falſe? By miracles? Theſe were means of times effectual, but (as was intimated) more uſual for enforcing men to an acknowledgement of the truth in general, then for trying particular controverſies by, amongſt true profeſſors; in reſpect of whom, they were ſubordinate to that rule given by Moſes in the words immediately following: Deut. 18. 20, 21, 22. But the Prophet that ſhall preſume to ſpeak a word in any Name, which I have not commanded him to ſpeak, or that ſpeaketh in the name of other Gods, even the ſame Prophet ſhall die. And if thou think in thine heart. How ſhall we know the word which the Lord hath not ſpoken? When a Prophet ſpeaketh in the name of the Lord, if the thing follow not, nor come to paſſe, that is the thing which the Lord hath not ſpoken, but the Prophet hath ſpoken it preſumptuouſly: thou ſhalt not therefore be afraid of him.

3 Before this or any other part of the law was written, ſomewhat in proportion Miracles in themſelves no ſure rule of trying Prophets before the Law was given. anſwerable to it, did alwayes neceſſarily concur with miracles, for diſtinguiſhing true profeſſors from ſeducers. When the controverſie was betwixt Moſes & Pharaohs Enchanters, the Lord confutes his adverſaries by an ocular demonſtration of his power, yet further ratified by their confeſſion, whoſe words were the beſt Oracles which that people knew. Theſe fair warnings concurring with the Egyptians conſciouſneſſe of their mercileſſe practiſes againſt poor Iſrael, ſtil thriving in deſpight of policy, could not but witneſſe even to the moſt unnatural men amongſt them, that the God of Jacob and his ſeed, was a Father to the fatherleſs, an Help to the helpleſs, a God of mercy, and a God of ſtrength, willing and able to right ſuch as ſuffered wrong, to ſuccour all in diſtreſſe, that with faith and patience commended their cauſe unto his patronage. The moſt devoutly ſuperſtitious or idolatrous might (at the leaſt) more then probably have gathered, that the God of Moſes was greater than any, they or their cunning Magicians worſhipped. But it is a curioſity incident to ſuperſtitious hypocrites, at their firſt entrance into Gods ſchool, ſcrupulouſly to demand full ſatisfaction in all doubts or difficulties than can be ſuggeſted, and (as if they ſought to obtain mercy by way of bargain, not by faith or favour) to have their aſſurance preciſely drawn, and fully ſealed, before they ſurrender up the leaſt part of their intereſt, in any pleaſure, commodity, or cuſtome long enjoyed, though never ſo deſtitute of reaſon. As in this caſe, imagin ſome Romiſh Schoolman or Jeſuite had been in ſuch favour in Pharaohs Court, as that crew is now in too many Princes; what other collections could we imagin he would have made, but theſe? [How do theſe wonders prove the God of Iſrael to be ſo great a God, as Moſes boaſts of? He hath more skil we ſee in theſe particulars, then the Gods adored by us Egyptians: therefore in all? or more, in theſe, then the Gods of any other nation? Theſewere ſtranger works indeed, then we expected ſuch poor ſilly fellows could have wrought: but may not others by the ſame reaſon work more ſtrange hereafter? And to ſpeak the truth, more, that victory Moſes had over the Egyptians, could not prove unto the natural man (ſo long as he conſidered the wonders only in themſelves, without any concurrence of other circumſtances or truth (preſuppoſed) then that this God of Iſrael was greater then any other he yet knew of, not greater then any that might manifeſt himſelf hereafter. Notwithſtanding, theſe few Documents or Eſſaies of his power, compared with the End and occaſions, for which they were exhibited, were ſo fully conformable to thoſe natural notions, even the heathen had of the Deity, that no man free from paſſion or prejudice of their main eſtate, for whoſe good the cunningeſt were thus foiled at their own weapon, and the mightieſt among the Egyptians plagued, but might have ſeen The Finger of a good, a juſt, and merciful God in all their troubles, had he in ſobriety of ſpirit ſeriouſly conſulted his own heart. And who ſo ſincerely had glorified his name, according to this meaſure of knowledge, or apprehenſion of his juſtice to him, no doubt more had been given daily of this bread of life.

4 The Jews I am perſwaded could have given as inſtances of Devils caſt out by Mat. 12. 24. The end and 〈…〉 . Beelzebub the Prince of Devils, as might have defeated any Induction gathered from the manifold practiſe of ſuch works (conſidered alone) to prove the divine powers aſſiſtance. Moſt apparently, moſt malicious not withſtanding was their application of ſuch inſtances to our Saviour, whoſe uſual manner of diſpoſſeſſing wicked ſpirits of thoſe manſions wherein they have revelled moſt, did abundantly witneſſe he wrought by the Finger of God, who only was greater then that ſtrong man whom he vanquiſhed, bound and ſpoiled of his goods, ſervants and poſſeſſions. For though Devils ſometimes ſuffer themſelves to be commanded by men, neither of greateſt wiſdom, beſt place, nor faſhion: yet this they do (as any wel inſtructed in Gods law, or illuminated with the notions of good and evil wil eaſily diſcern) alwayes with purpoſe to bring men unto a perpetual acknowledgment of ſome divine power in them, or to performance of ſome Magical ſervice unto them; no otherwiſe then cheating mates or cunning gameſters can be wel content to ſuffer bunglers beat them the firſt or ſecond Set, in hope to entiſe them to hold play longer, or for greater wagers. On the contrary, the only Fee our Saviour demanded for all his admirable cures in this kind, was, the parties ſhould give ſuch glorie unto God alone, as that infernal crew moſt deteſted, but which the law of Moſes, ſo highly eſteemed by his calumniators, did purpoſely require in defiance of Beelzebub, and all the powers of darkneſſe. The end of every particular diſpoſſeſſion was ſuch, and the multitude of legal conſeſſions, ſincerely uttered by poor ſouls ſet free, ſo many, as his bittereſt adverſaries own conſciences, could not but witneſſe againſt themſelves, that all the chief Titles of Satans wanted triumphs over Gods people, were utterly overthrown, that he could not urge them either unto ſuch blaſphemies againſt God, or outrages againſt themſelves or their neighbours, as he moſt delighted in. Beſides, few or no inſtances could (I think) be brought of Devils caſt out in any Magicians name, in Chriſts they were, and (as it ſeems) by ſuch as had better acquaintance, or more alliance with his accuſers, then with himſelf. Thus much our Saviour in my conjecture, intimates in that ſpeech. Mat. 12. 27. By whom then do your children caſt them out? therefore they ſhall be your judges. Which words I neither would refer to Chriſts Diſciples, as ſome good Interpreters do, nor (as others) unto ſuch Exorciſts as thoſe mentioned, Acts 19. 15. which attempting to throw out this ſtrong man, were overthrown in their own play: but unto ſuch as John complained of, Maſter, we ſaw one Mark. 38. caſting out Devils in thy name, which followed not us, and we forbad him. This man, though no Diſciple, was neither ſo ill diſpoſed in himſelf, nor ſo malitiouſly affected to our Saviour as theſe Jews were, as appears by our Saviours anſwer unto John; Ver. 〈◊〉 . Forbid him not, for there is no man that can do a miracle in my Name, that lightly ſpeaks evil of me, for whoſoever is not againſt us, is on our part. In the ſame words he concludes his diſputation againſt the Jews in the Mat. 12. 30. fore-cited place.

5 Such as this man was, none of Chriſts followers, but rather a friend (as ſeems) of his accuſers, yet uſing Chriſts not Beelzebubs name, to caſt out Devils, were competent witneſſes of his heavenly vertue, and his adverſaries malitious partiality. Many other circumſtances wel known then, not now: eſpecially the long want of miracles more then propheſies, before his coming, did manifeſt their malice to be more impudent and ſhameleſſe, then we in ſuch diſtance of time can diſcern. That Finger of God (from ſuch Signs of the Time as we in general may ſuppoſe) far more apparent in his victories over Satan himſelf, then in Moſes over his Schollers the Enchanters, eſpecially whiles compared with known Propheſies of the Meſſias, did point him out to be The womans Seed, ordained of old to bruiſe the Serpents head, to be the Son of man, appointed to erect the everlaſting Kingdom, foretold by Daniel, unto whoſe and other propheſies he refers his enemies in that ſpeech, Mat. 112. 28 But if I by the ſpirit (or as S. Luk 11. 20. Luke reads) by the Finger of God caſt out Devils, then is the Kingdom of God come unto you. Yet were not all his miracles of this kind thus conſidered, ſo effectual to confirm the faithful, or ſo pregnant to condemn all unbelievers, as the former Rule of Moſes. For this cauſe after the former diſpute ended, he gave his adverſaries ſuch a Sign, as if it did follow would infallibly prove him to be that great Prophet, Moſes there ſpeaks of, and conſequently leave them liable to Gods heavy judgement without excuſe, for not hearkening unto him. Of which hereafter.

6 Here I may once for all conclude, that the power of doing miracles was as effectual to aſſure ſuch as did them of ſalvation, as ſight of them done, was to eſtabliſh ſpectators in ſaving faith. But the power of caſting Devils out, or doing greateſt miracles, was no infallible pledge of ſalvation to ſuch as did them: much leſſe could the acknowledgement of this divine power in them, breedful aſſurance of true faith in others, but only ſerve as a means to cauſe them rely upon the Law and Prophets as their only rule, and to taſte and prove the bread of life proffered to them by our Saviour, which alone could aſcertain them their names were written in the book of life. But to proceed by the former rule.

7 If others by Experiments anſwerable to it, were known to be true Prophets: Chriſt likewiſe by his known ſupereminency in that which approved Chriſt was to be acknowledged for The great Prophet by his ſupereminency in thoſe gifts of the Spirit, whereby former Prophets had been approved. them, was to be acknowledged for The Prince of Prophets. Now, if we reviſe the Hiſtory of the old Teſtament, how few Prophets ſhall we find endowed with the gift of miracles; ſuch as were, did exerciſe their power rather among Idolaters, then true profeſſors. So, when Gods meſſengers were brought to as open competition with Baals Prieſts, in the King of Iſraels, as Moſes had been with the Enchanters, in Pharaohs Court: 1 King. 18. Elias makes his Calling as clear as the light, by calling down fire from heaven, which Baals Prieſts attempting in moſt furious manner could not effect: but Elias profeſſed thus much before, as Baals Prieſts, no queſtion had done: ſo as the event, anſwering to his prediction, not to the others, did, by Moſes rule, demonſtrate him to be, them not to be, Prophets of the living God. But when the like controverſie was to be tried between Zidkiah and his four hundred complices, on the one part, and 1 King. 22 Micaiah, on the other before King Ahab, in whom Elias late miracles, and later threats, had wrought ſuch a diſtaſte of Baal, and ſuch a liking of the truth in general, as he would not conſult either any profeſſed ſervant of the one, or open oppugner of the other, for his future ſucceſſe; Micaiah (as was obſerved before) appeals to this law of Moſes as moſt competent Judge between ſuch as joyntly did embrace it; Verſ. 28. If thou return in peace, the Lord hath not ſpoken by me, as if he had ſaid, (what Moſes there doth) he hath not put his word in my mouth. And having brought his controverſie to this trial, he deſires the people to conteſtate the iſſue thus joyned [and he ſaid hearken all ye people.] From this and many like caſes, ruled by the former expreſs and pregnant law of Moſes, Jeremy pleads his warrant, being born down by the contradictions of Hananiah a profeſſed Prophet of the Lord, as he was, but of greater favour in the Court, becauſe he propheſied peace unto the preſent ſtate, and good ſucceſſe to the Projects then on foot; 〈1 paragraph〉 Even the Prophet Jeremiah ſaid. So be • it: the Lord ſo do! the Lord confi •… ly words which thou haſt prophefied, to reſtore the veſſels of the Lords houſe, and all that is carried Captive from Baſel into this place. But hear thou now this word that I will ſpeak in thine ears, and in the ears of all the people. The Prophets that have been before me, and before thee, in times paſt propheted againſt many Countries, and againſt great kingdoms of war, and of plagues and of Peſtilence. And the Prophet which propheſieth of peace, when the word of the Prophet ſhall come to paſſe, then ſhall the Prophet be known that the Lord hath truly ſent him. Ezechid likewiſe refers himſelf to the ſame trial amongſt ſuch as were profeſſed heared of the word in general, which they would not obey in particular. 〈1 paragraph〉 And to thou art unto them, as a jeſting ſong of one that hath a pleaſant voice, and can ſing well: for they hear thy words, and do them not. And when this • oweth to paſſe (for lo it will come) then ſhall they know that a Prophet hath been among them.

8 From theſe debatements, we may gather in what caſes the former rule held for certain. Firſt, negatively, it was univerſally true; for he that propheſied 〈1 paragraph〉 any thing which came not to paſſe, did ſufficiently prove himſelf to be no true Prophet, but a Counterfeit. So did not every prediction of what afterwards came to paſſe, neceſſarily argue it to have been from God. Yet as the force and vertue of many things, not ſuch of themſelves, became evident from vicinity, or irritution of their contraries: ſo though God permitted ſome to foretel ſtrange events for trial of his peoples faith; yet this power he reſtrained when the controverſie came to a Formal trial; then he cauſed the true Prophets words to ſtand, whiles the predictions of the falſe, and the Princes bloud which relied upon them, fell to the ground, like Dagon before the Ark. So as the fulfilling of what the one, and fruſtrating of what the other had ſaid, did ſufficiently manifeſt the one had ſpoken of himſelf preſumptuouſly; the other, what the Lord hath put into his mouth. Hence is the determination eaſie, what means this people had to diſcem, amongſt true Prophets which was That Great one, in all things like to Moſes. Firſt▪ if events foretold did ſufficiently teſtifie of his divine ſpirit: his own witneſſe of himſelf would be authentick, becauſe a true Prophet could hardly lie, or make himſelf greater then he was. This is an argument, which directly confutes ſuch, as acknowledge Chriſt to have been a Prophet, ſincere in doctrine, and mighty in deeds: and yet deny him to be The Prince of that profeſſion, The great Mediator of the new Covenant, both which he often avouched. Becauſe the quantity of that ſpirit, whoſe ſincere quality manifeſted him to be a Prophet, would notifie his exceſſive Greatneſſe in that rank and order; or, more directly to the queſtion.

9 The great Prophet there ſpoken of was to be known by his ſimilitude with Moſes, who was as the Symbol, or proportional Mean between him and 〈1 paragraph〉 leſſer Prophets. Other, in theſe few gifts wherein they reſembled their father, came far ſhort of him: Chriſt in all, far exceeded him. Others, were all of Jacobs line, raiſed up by Gods appointment, ſo to inſtruct their brethren in doubtful caſes, as they ſhould not need to conſult ſorcerers, or entertain familiarity with wicked ſpirits. Chriſt (to omit the eminency of his Prophetical function till hereafter) beſides this common fraternity with his people was in more eſpecial manner Abrahams ſeed, and in particular ſort raiſed up by Jehovah his God, by intrinſick aſſumption into the unity of his perſon, not by external aſſiſtance or impulſion of his ſpirit. Ruſe •… 〈1 paragraph〉 likewiſe he was in a ſtrict and proper ſenſe 〈 in non-Latin alphabet 〉 , from amid this people, being as it were extracted out of the pure virgin, as the firſt woman was out of the man, by Jehovahs own immediate hand; from his cradle to his croſſe, moſt exactly anſwering to that delineation of the Great Prophet, and Mediatour to be revealed, which was exhibited firſt in Moſes, when he ſtood before the Lord in Horeb. His ſtrange deliverance from Herodian butchery, whiles all the Infant males beſides did periſh, was fully parallel to the others exemption from Pharaohs cruelty; like to Moſes he was, in the Numb. 11 〈◊〉 vid. 8. Luk. 〈◊〉 1, &c. number of his Diſciples, in So Exodu 24. God commands Moſes to come up to the Lord in the Mount, with Aaron, Nadab and Abihu, and 70. of the Elders of Iſrael, which were to worſhip a far off, while Moſes himſelf alone went near unto the Lord: ſo ſaith S. Peter, God cauſed Chriſt to be ſhewed openly, not to all the people, but to the witneſſes choſen before of God, to ſuch as did eat and drink with him, after he aroſe from the dead. His Diſciples alone were preſent when God called Chriſt into heavenly places. Exod. 24 10, 11. communication of his ſpirit unto them, in admitting them to more ſpecial participation of his ſecrets, in the peculiar teſtifications of his familiarity with God, in his faſting, in his transfiguration, in multitude of miracles. But theſe and the like I leave to the Readers obſervation.

10 The excellency of the great Prophet in reſpect of 〈◊〉 gathered fr •… the •… and the •… . The peculiar and proper undoubted notes of the great Prophet there ſpoken of, wil be moſt conſpicuous in our Saviour, if we compare him, firſt, with Moſes, then with ordinary Prophets, according to that difference the Lord himſelf made between theſe and Moſes; Numb. 12. 6, 7, 8. If there be a Prophet of the Lord among you, I will be known to him by a viſion, and wil ſpeak unto him by dream. My ſervant Moſes is not ſo, who is faithful in all mine houſe. Unto him wil I ſpeak mouth to mouth, and by viſion, not in dark words, but he ſhall ſee the ſimilitude of the Lord. Wherefore then were ye not afraid to ſpeak againſt my ſervant, even againſt Moſes? It is ſaid ſignanter, he ſhould ſee the ſimilitude of of God, not God; for as the Evangeliſt ſaith John 1. 18. No man hath ſeen God at any time; ſo was it told Moſes from the Lords own mouth, that he could not ſee his face and live. Yet ſaw this great Prophet more of God, then all the Prophets beſide. Herein then was Chriſt like unto him, but far above him, that He was in the boſome of his father, (not admitted to ſee his back parts only) and hath declared him to the world. Moſes from the abundance of his Prophetical ſpirit, ſo perfectly foretold the perpetual eſtate of his people, from the Law given, to the time of their Meſſias, as the beſt Prophets may ſeem to be but his ſchollers. From participation of that fulneſſe which was in Chriſt, hath that Diſciple whom he loved, far exceeded Moſes, as wel in the extent, weight and variety of matters foretold, as in the determinate manner of foretelling them. And I know not whether if it were poſſible to call both Chriſt and Moſes from heaven, their preſence (though more glorious then it was upon Mount Tabor) would be more forcible to illuminate the Jew or Athieſt, then ſerious reading the books of Deuteronomy, and the Revelation, comparing the one with the Jews known miſery, the other with Eccleſiaſtical Stories, the late abominations of the Papacy, and Romaniſts more then Jewiſh blindneſſe. The one, ſhews Moſes to have been the father of Prophets, the other Chriſt (from whoſe immenſurable fulneſſe John had that extraordinary meaſure of the ſpirit) to be The Fountain of Propheſies, whoſe ſupereminencies and inexhauſtible fulneſſe may yet be made more apparent by comparing him, not with Moſes the Symbol or Mean; but with the other extream, to wit, the rank of leſſer Prophets.

11 It is rightly obſerved by the Schoolmen, Lumen Propheticum erat aliqualiter The gift ſpropheſte not lab •• ual to 〈◊〉 nary Prophet. aenigmaticum; theſe ordinary Prophets illuminations were not ſo evident or diſtinct, as certain; they diſcerned rather the Proportion then Feature of truth, which they ſaw but as it were through the cover, or in the caſe, not in it ſelf. And albeit the event did alwayes prove their anſwers true, oft-times in an unexpected ſence: yet could they not alwayes give ſuch anſwers when they pleaſed. Nor did the light of Gods countenance perpetually reſide upon them, as the Suns brightneſſe doth by reflexion upon the ſtars: they had their viciſſitude of day and night, daily Eclipſes, overcaſtings many; their chief illuminations came but as it were by Flaſhes. Thus Jer. 28. Jeremy in the late cited controverſie dares not adventure to give the people a ſign for confirmation of his doctrine, or other more diſtinct, or determinate prediction, beſides that of the general event, about which the contention was: That, he knew (becauſe the Lord had put it into his mouth) would in the end condemn his adverſarie of preſumption. But after Hananiah had outfaced him with a ſenſible ſign of his own making, breaking the yoak which he had taken from Jeremiahs neck, on which the Lord had put it, and boldly avouched in the preſence of all the people [Thus ſaith the Lord, Jer. 28. 10, 12. even ſo will I break the yoak of Nebuchadnezzar King of Babel, from the neck of all nations within the ſpace of two years:] the word of the Lord came unto Jeremiah again, and ſends him back with this meſſage to his adverſary Ver. 12, 15, 16. Hear now Hananiah, the Lord hath not ſent thee, but thou makeſt this people to truſt in a lie. Therefore thus ſaith the Lord, Behold, I wil caſt thee from off the earth: this year thou ſhalt die, becauſe thou haſt ſpoken rebelliouſly againſt the Lord. So Hananiah the Prophet died the ſame year, in the ſeventh moneth. Not long after this event were both Prince and people of J • dah rooted out of the land the Lord had given them, becauſe contrary to Moſes adminition, they reverenced the Prophet that ſpake preſumptuouſly, and would not hearken unto the words which the Lord put in Jeremiahs mouth: Eliſha likewiſe to whom Elias had given a double portion of his ſpirit in reſpect of his fellows, of all the Prophets, (unleſſe Elias might be excepted) moſt famous for the gift of miracles, a lively type of the Meſſias, in raiſing from death and giving life, had his ſpirit of Divination but by Fits, & needed Muſick to tune his ſpirits unto it. He gave the barren Shunamite a ſon, of death notwithſtanding he knew not as the Lord of life did of Lazarus, in his abſence: nor could he by her unuſual geſture or ſtrange ſigns of ſorrow, diſtinctly divine the true cauſe of her coming: only, when Gehezi went to thruſt her away, he ſaid as much as he knew: 2 King 4. 27 Let her alone, for her ſoul is vexed within her, and the Lord hath hid it from me, and hath not told it me.

12 But from the perpetual and internal irradiation of the Deity, bodily John Baptiſt more then a Prophet, from the virmity of the great Prophet. or perſonally (ſuch as the Apoſtle ſpeaks) dwelling in Chriſt, and incorporate in his ſubſtance, this ſpirit of Propheſie, (if without prejudice ſo we may call it) did never wain, was never Eclipſed, alwayes moſt ſplendent in him, as light in the Moon in the full. As he never foretold any thing which came not to paſſe, ſo could he at all times when he pleaſed, foretel whatſoever at any time ſhould befal his friends or foes, with all the circumſtances and ſigns conſequent, or precedent. From this brightneſſe of his glory did John Baptiſt (who was ſent from God as the morning ſta • to uſher this Sun of righteouſneſſe into his Kingdom) become more then a Prophet for diſtinct illuminations, concerning matters to come. A Prophet he was in the womb, and bare witneſſe of that light which enlightneth every man that cometh into the world, before he came into it himſelf, or ſaw this bodily Sun, when he could not ſpeak, he danced for joy at his preſence, and at his firſt approach, after Baptiſm, he thus ſalutes him; John 1. 28. Behod the Lamb of God that taketh away the ſins of the world. What Prophet did ever ſo diſtinctly propheſie of his paſſion, and ſo fully inſtruct the people what was foreſignified by the ſacrifice of the Paſchal Lamb? yet was John himſelf ſecured by the former rule, that he ſpake this by the ſpirit of the Lord, not out of fancy, not preſumptuouſly. For til this Baptiſm, John 1. 33. See cap. 20. Parag. 5. he knew him not, but he that ſent him to baptize with water, he ſaid unto him, Upon whom th •• ſh • lt ſee the ſpirit come down and tarry ſtill upon him, that is He which baptizeth with the Holy Ghoſt. And he ſaw it ſo come to paſſe, and bare record that this was the Sonne of God. From this more then Prophetical ſpirit of John, manifeſted by this and the like teſtifications of Chriſt, all afterwards approved by the event, did the people gather, Chriſt not John, to be That Great Prophet, mighty in word and deed. For after he had eſcaped the violence offered him at Jeruſalem, John 10. 40, 41, 42. and went again beyond Jordan, into the place where John firſt baptized, Many (ſaith the Evangeliſt) reſorted unto him and ſaid; John did no miracle, but all things which John ſpake of this man, were true. And many believed in him there; For his works ſake no doubt, but for theſe as accompanied with the former circumſtances of place and Johns predictions. John had witneſſed he was the Son of God, mighty in deed and word: and reaſon they had to think his works were the works of his Father, that his priviledges were the priviledges of the only begotten Son, and heir of all things when John though a Prophet, and more then a Prophet for his portion of the divine ſpirit, was yet reſtrained (by reaſon of his approach that was before him) from doing ſuch wonders as meaner Prophets had done. To ſuch as rightly obſerved this oppoſition between Johns power in words, and his defect in deeds: or Chriſts ſuperabundant power in both, the caſe was plain, John was but the Iſaiah 40. 3. Cryer, the other (in whoſe preſence his authority decreaſed) the Lord, whoſe wayes he was ſent to prepare.

13 If unto the variety of Chriſts miracles, compared with Johns predictions, The matter of our Saviours predictions compared with the precedent propheſies of him, declare his Godhead. and other propheſies, we joyn his arbitrary uſual manner, either of foretelling future, or knowing preſent matters of every kind, many ſuch as no prophet durſt ever have profeſſed to belong unto himſelf: our Faith may clearly behold the ſure Foundation whereon it is built, That he, even he himſelf, who had ſaid by the Prophet, [Iſai. 42. 8, 9. I am the Lord, this is my Name, and my glory will I not give unto another, neither my praiſe to graven Images. Behold the former things are come to paſſe, and new things do I declare: before they come forth, I tell you of them] did at the Fulneſſe of Time manifeſt his Glory in our fleſh, by the practiſe there mentioned, of foretelling things ſtrange, and unheard of to the world. Propheſies of former times were fulfilled in his perſonal appearance, and made their period at the beginning of his preaching. Whatſoever concerns the ſtate of the world, chiefly the Gentiles, ſince, came from him either as altogether new, or was refined and renewed by him. For what man among the Nations, yea what Maſter in Iſrael did from the Law or prophets conceive aright of John. 3. 〈◊〉 . the new birth, by water and the ſpirit, or of that everlaſting Kingdom, whereunto only men ſo born, are heirs predeſtinate? Theſe were the new things, which he only could diſtinctly declare before they came forth.

14 That their Meſſias was to be this God here ſpoken of by Iſaiah, dwelling Our Saviours arbitrary diſcovery of ſecret • and predictions of futures contingent fully conſonart to the received nations of the Meſſion. and converſing with them in their nature and ſubſtance, might have been manifeſted to the Jews (had they not been hood-winked with pride and malice) from that common notion, even the moſt vulgar amongſt them had, of his divine ſpirit, in declaring ſecrets, and foretelling things to come. What one miracle done by Chriſt, did ever take ſo good effect with ſo great ſpeed in beſt prepared ſpectators, as his diſcovery of Nathaneels heart in preſence, and outward carriage, in ſo great diſtance? John 1. 49. Rabbi (ſaith Nathaneel) Thou art the Son of God, Thou art the King of Iſrael. Though faith be the true gift of God, onely wrought by his Spirit; yet, no queſtion, but Nathaneel was more inclined to this confeſſion from the generall notion of the Meſsias divine ſpirit; even by it, he was capable of that promiſe, habenti dabitur. And our Saviour highly approves, and ſo rewards this his docility; 〈1 paragraph〉 Becauſe I ſaid unto thee, I ſaw thee under the fig-tree, believeſt thou? thou ſhalt ſee greater thing; then theſe: What were they? Miracles? Yes, for ſo he ſaith to him, and the reſt of his hearers: Verily, verily I ſay unto you, hereafter ſhall you ſee heaven open, and the Angels of God aſcending and deſcending upon The Son of Max. Then miracles, it ſeems, were more effectual to confirm Faith, then this Experience of his Prophetical ſpirit Not of themſelves, but joyned with it, or as thus foretold by him, and foreſignified by 〈1 paragraph〉 Iacobs viſion, which compared with the Event, (whether that were at his aſcenſion or no, I now diſpute not) did plainly declare him to be The Way, and The Door, by which all enter into the houſe of God.

15 Upon the firſt apprehenſion of like diſcovery made by him, did the poor Samaritan woman acknowledge he was a Prophet, and upon his avouching himſelf to be more then ſo, ſhe takes him indeed for the expected Meſsias, of whom ſhe had this conceit before, John 4. 25. That when he came, he ſhould tell them all things. From this preconceived notion, working with her preſent Experience of his divine Spirit, able to deſcrie all the ſecrets of her heart, ſhe makes this proclamation to her neighbours: 〈1 paragraph〉 Come and ſee a man that hath told me all things that ever I did: is not he The Chriſt? Upon their like experience, fully conſonant to the ſame common notion, on conceit of the Meſsias, did a many of that City conceive Faith from the womans report; but moe V •• . 42 becauſe of his own words; And they ſaid unto the woman; Now we believe, not becauſe of thy ſaying: for we have heard him our ſelves, and know that This is indeed The Chriſt, the Saviour of the World. From the like, but more lively experience of his diſcovering ſecrets, did his Diſciples make that confeſſion, •• h. 16. 30. Now know we that thou knoweſt all things, and needeſt not that any man ſhould ask thee. By this we believe that thou art come out from God.

16 The manifeſtation of this Prophetical Spirit, did give life unto his Our Saviours Diſ •• les and Apoſtles did (according to his inſt •… o • s) m •… upon •… d •… then •… les. greateſt miracles in working Faith: for his Diſciples believed in him after his reſurrection, becauſe he had foretold his reedifying the Temple in three dayes ſpace. Which ſpeech of his the fooliſh Jews, not knowing His Body to be the true Temple, wherein their God did dwell after a more excellent manner then between the Cherubins, take as meant of the materiall Temple, which had been fourty ſix yeers in building. But (ſaith Saint • in 2. 22. Iohn) Aſſoon as he was riſen from the dead, his Diſciples remembred that he thus ſaid unto them: and they believed the Scripture, and the word which Ieſus had ſaid. Nor did they compare theſe two together by chance: for our Saviour often inculcated this Method, as of purpoſe to imprint the former Oracle of Iſaiab in their hearts. To aſſure them of his going to his Father, he expreſly tels them: J • h. 14. 〈◊〉 . Now I have ſpoken unto you before it come, that when it is come to paſſe ye might believe. Foretelling the perſecution of his Diſciples, he addes, J • h, 〈◊〉 . 4. Theſe things have I told you, that when the hour ſhall come, ye might remember that I told you them. That glory likewiſe which God had profeſſed he would not give to any other, he foretels ſhould be given Him, and ſo demands it, •… ling the fu •… lling of that Scripture 〈◊〉 He that •… th •• ead •… up his heel against me] in Judas; he gave this generall Rule, From henceforth tell I you before •… me to paſſe, ye might believe that I am He. John 13. 19. as if He that did glorifie, and He that was glorified, were both One: John 12. 28. Father, Glorifie thy Name. Then came there a voice from heaven ſaying, I have both glorified is, and will glorifie it again. How had he glorified it before? By glorifying this great Prophet, who did fully expreſſe, but for exceed Moſes, in all things wherein Former Prophets did reſemble him, but came far ſhort of him. When was he ſo glorified? At his transfiguration upon Mount Tabot, which none without Sacrilegious impiety could have foretold, as likely to befall him ſelf, ſave he alone, that had, not as Moſes, onely ſeen the Similitude of the Lord, but being in the Forme of God thought it no robbery to be Equal with him. Yet this Prophet of whom we ſpeak, though like to his Brethren in ſhape and ſubſtance, to aſſure them he ſhould come in the Glory of his Father, foretells his Diſciples, that ſome of them ſhould not Mark 9. 1. Matth. 16. 28. Luke 9. 27. 2 Pet. 1. 17. die untill they had ſeen the Kingdom of God come with Power: which was accompliſhed in that Transfiguration, where, as Saint Peter witneſſeth, He received of God the Father, honour and glory, when there came ſuch a voyce unto him from the excedent glory; This is my beloved Son in whom I am well pleaſed; Yea, ſo well pleaſed, as for his ſake the world might henceforth know how ready he was to hear all, that through faith in his Name ſhould call upon him, even ſuch as had diſpleaſed him moſt. For this cauſe, the Codicil annexed to the divine Will and Teſtament here ſignified, immediately after to be ſealed with the bloud of this Beſt Beloved Son, was that reciprocal duty before intimated in the Law, Hear Him: as is ſpecified by Mark 9. 7. Luke 9. 35. Matth 17 5. three Evangeliſts. For more publick manifeſtation of his Majeſty, (as then revealed but to a few) was that glorious commemoration of it lately mentioned, celebrated again in the audience of the multitude: Joh. 12. 30. Our Saviour in his laſt conference with the Jews proclaims himſelf to be the Great Prophet fore-told by Moſes. This voice, ſaith our Saviour, came not becauſe of me, but for your ſakes. And in that place again, after his wonted predictions of things ſhould after come to paſſe, as of his victory over death, he teſtifies aloud to all the people that he was the great Prophet foretold by Moſes, ſweetly paraphraſing upon his words; John 12. 44. And Jeſus tried and ſaid, He that believeth in me, believeth not in me, but in him that ſent me. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to ſave the world. He did not accurſe ſuch as would not acknowledge his authority, or derogated from his perſon or miracles; nor needed he ſo to do: John 12. 48. for he that refuſeth him, and receiveth not his words, hath one that judgeth him; the word which he had ſpoken, it ſhall judge him in the laſt day. This was that which Moſes had ſaid, Deut. 18. 19. And whoſoever will not hearken unto my words, which he [the great Prophet] ſhall ſpeak in my Name, I will require it of him, to wit, in the laſt day of accompts, Joh. 12. 49, 50 For I have not ſpoken of my ſelf, but the Father which ſent me, he gave me a commandement what I ſhould do, and what I ſhould ſpeak. And I know that his commandement is life everlaſting: the things therefore that I ſpeak, I ſpeak them ſo as the Father ſaid unto me. What is this, but that ſpeech of Moſes improved to it Full Value, according to the circumſtances and ſignes of thoſe times, and as it concerned the Lord and Prince of Prophets? [Deut. 18. 18. Our Saviours Propheticall ſpirit gave life to his miracles though his miracles were good preparatives to Belief. I will raiſe them up a Prophet, from among their brethren like unto thee, and will put my words in his mouth, and he ſhall ſpeak unto them all that I ſhall command him.]

17 This being the laſt conference our Saviour was willing to entertain with the Jews, this his laſt farewell given in Moſes words, warrants me to conſtrue that ſpeech of Saint Iohns Joh. 12. 3 • . [though he had done ſo many miracles before them, yet believed they not on him] as I have done the like before: to wit, That, not his miracles conſidered alone, but with Moſaical and Prophetical writings, or common notions of the Meſſias thence conceived, or (eſpecially) as they concurred with his own predictions, did immediately condemn the Jews. Under the name of works, his words are comprehended; ſuch at the leaſt, as foretell his admirable works, or in generall, all thoſe ſolemn invocations of his Fathers name, in ſuch predictions, as had he not been the Son of God, would rather have brought ſpeedy vengeance from heaven upon his head then ſuch glorious teſtimonies of his Divinity. And to me our Saviour ſeems to call his very words works, in that ſpeech to philip, Joh. 14. 10. Believeſt thou not that I am in the Father and the Father in me? the words that I ſpeak unto you, I ſpeak not of my ſelf, but the Father that dwelleth in me, he doth the works. Howſoever as all the works of God were created by this Eternall Word: ſo did his words give life unto his greateſt works; his Divinations were to his Miracles, as his humane ſoul was to his body, And no queſtion, but the conception of their Faith that heard him preach, was as immediately from thoſe words of eternal life which iſſued from his mouth, as ours is from the Word preached by his Meſſengers. To what other uſe then could miracles ſerve, ſave onely to breed a praeviall admiration, and make entrance for them into his hearers hearts? though his bodily preſence at all times was not; yet were his uſuall works in themſelves truly glorious, more then apt to diſpell that veil of prejudice, commonly taken againſt the meanneſſe of his perſon, birth, or parentage; had it been meerly naturall, not occaſioned, through wilfull neglect of extraordinary means precedent, and ſtubborn oppoſition to preſent grace moſt plentifully offered. His raiſing others from death to life, was more then ſufficient to remove that offence the people took at that ſpeech, Joh. 12. 32. If I were lift up from the earth, I ſhould draw all men unto me. To which they anſwered, We have heard out of the Law, that the Chriſt bideth forever; and how ſayeſt thou that the Son of Man muſt be lift up? Who is that Son of Man?

18 To conclude then, his diſtinct and arbitrary foretelling Events of The peculiar ſimilitude between Chriſt and Moſes in the office of mediation. every ſort any Prophet had mentioned, many of them not producible, but by extraordinary miracles, withall including divine teſtifications of farre greater glory aſcribed to him, then Moſes or any Prophet ever challenged, was The demonſtrative Rule (according to Moſes prediction) whereunto all viſible ſignes and ſenſible miracles ſhould have been reſolved by their ſpectators: as known effects lead contemplators unto the firſt and immediate cauſes, on which their Truth and Being depends. That Encomium, [This is my Beloved Son in whom I am well pleaſed, Hear him;] with the like given by John Baptiſt [Behold the Lambe of God that taketh away the ſins of the world] unto all ſuch as took him for a true Prophet, did more diſtinctly point out the ſimilitude peculiar to Him with Moſes, expreſſed (in the forecited place of Deuteronomy) literally: though not ſo plainly, as moſt Readers would without direction obſerve it, ſeeing even interpreters moſt followed either neglect the words themſelves, in which it is directly contained, or wreſt their meaning. Deut. 18. 15, 16. Unto him ſhall ye hearken, according to all that thou deſiredſt of the Lord thy God in Horeb, in the day of the aſſembly. Their requeſt then was; Talk th •• with us, and we will hear, but let not God talk with us leſt we die. Here the whole multitude bound themſelves to hear the word of the Lord, not immediately from his mouth, but by Moſes. For whiles the people ſtood afar off, he onely drew neer to the darkneſſe where God was. This their requeſt and reſolution, elſe-where more fully expreſſed, the Lord highly commended; Deut. 5. 28, 29. I have heard the voice of the words of this people, which they have ſpoken unto thee: they have well ſaid, all that they have ſpoken, Oh that there were ſuch an heart in them, to fear me, and to keep all my commandements alway, that it might go well with them, and with their children for ever. If we obſerve that increment, the literal ſence of the ſame words may receive by ſucceſſion of time, or as they reſpect the Body, not the Type, both which they jointly ſignifie; the beſt reaſon can be given of Gods approving the former petition and Iſraels peculiar diſpoſition at that time above others, will be this; That as poſterity in rejecting Vide lib. 1. cap. 28 parag 8, 9, 10. Samuel, rejected Chriſt, or God the ſecond Perſon in Trinity: ſo here the Fathers in requeſting Moſes might be their ſpokeſman unto God, requeſted that Great Prophet ordained to be the Author of a better Covenant, even that promiſed womans ſeed, their brother according to the fleſh, to be Mediator betwixt God and them, to ſecure them from ſuch dreadfull flames as they had ſeen, ſo they would hearken (as then they promiſed) unto his words, as unto the words of God himſelf, eſteeming him (as the Apoſtle ſaith) ſo farre above Moſes, Heb. 3. 3. As he that builds the houſe, is above the houſe. And in the Emphaſis of that ſpeech (Deut. 18. 18 [Whoſoever will not hearken unto my words which he ſhall ſpeak in my name, I will require it of him:] purpoſely reſumed by Moſes with theſe threats annexed, as if he had not ſufficiently expreſſed his mind in the like precedent, [Unto ‖ him ye ſhall hearken] The ſame difference, between Moſes and the Great Prophet then meant, is included, which the Apoſtle in another place expreſſeth, Heb. 10. 18, 20. He that deſpiſeth Moſes Law, dieth without mercy under two or three witneſſes. Of how much ſorer puniſhment, ſuppoſe ye he ſhall be worthy, which treadeth under foot the Son of God, and counteth the blood of the Teſtament as an unholy thing? Untill the ſoveraignty of the Law and Prophets did determin; that Encomium of Moſes did bear date [Deut. 34. 10 There aroſe not a Prophet ſi •• e in Iſrael like unto Moſes, whom the Lord kn • w face to face:] but vaniſhed upon the Criers voice, when the Kingdom of heaven began to appear. The Iſraelites to whom both promiſes were made, did far exceed all other nations, in that they had a Law moſt abſolute given by Moſes, yet to be bettered by an Everlaſting Covenant; the Former being as an earneſt penny given in hand, to aſſure them of the Latter. In reſpect of Both, the name of a Soothſayer or Sorcerer was not to be heard in Iſrael, as in the nations which knew not God, much leſſe expected a Mediator, in whom the ſpirit of life ſhould dwell as plentifully, as ſplendor doth in the body of the Sun; from whoſe fulneſſe, ere he viſibly came into the world, other Prophets were illuminated (as thoſe lights which rule the night, are by that great light which God hath appointed to rule the day) at whoſe approach the Prince of darkneſſe with his followers, were to avoid the Hemiſphere wherein they had raigned. In the mean time, the teſtimonies of the Law and Propheſies, ſerved as a light or candle to miniſh the terrors of the night. Even Moſes himſelf, and all that followed him, were but as meſſengers ſent from God to ſollicit his people to reſerve their alleageance free from all commerce, or compact with Familiar ſpirits, until the Prince of glory came in perſon.

19 Thus without cenſure of their opinion, that otherwiſe think or The chief grounds of Moſes diſſwading Iſrael from ſorcery, was their expectation of the great Prophet. teach, albeit the continuance of Prophets amongſt this people, were a mean to prevent all occaſions of conſulting ſorcerers or witches: yet the chief ground of Moſes diſſwaſion from ſuch practiſes, according to the literall connexion of theſe words. Deut. 18 14. [The nations which thou ſhalt poſſeſſe, hearken unto thoſe that regard the times, and unto ſorcerers, as for thee, the Lord the God hath not ſuffered thee ſo,] with thoſe following hitherto expounded. [The Lord thy God will raiſe up unto thee a Prophet] was the conſideration of their late mighty deliverance by Moſes, the excellencie of their preſent Law, and their expectation of a greater Law-giver, (when the firſt covenant ſhould wax old, and Propheſies for a long time fail) unto ſtrict obſervance of whoſe precepts they ſolemnly bound themſelves (as was lately obſerved) ever whileſt the former was eſtabliſhed. That which moves me to embrace this interpretation, is Balaams Propheſle uttered of Iſrael, conſidered in the abſtruct, as he might have been, not as he proved (as Cap. 1. Malachie ſpeaks of Levt) or according to the excellencie of his calling in Moſes and in Chriſt, or Gods promiſe, which he for his part was ready to performe; Num. 23. 22. God brought them (ſaith he) out of Egypt, their ſtrength is as an Unicorne: For there is reforcery in Jacob, nor ſoothſaying in Iſrael, according to this time it ſhall be ſaid of Jacob, What hath God wrought? And in the •… that curſeth thee. I ſhall ſee him, but not now: I ſhall behold him, but not neer. There ſhall come a •… and a ſ •• pter ſhall riſe of Iſrael, and ſhall ſmile the coaſts of Moa • , and deſtroy all the ſons of Sheth: And Edom 〈◊〉 •… and S • ir ſhall be a •… ſſion to their enemies: but Iſrael ſhall do valiantly. He alſo that ſhall have dominion •… Jacob, and ſhall deſtroy the remnant of the City. Num. 24. 8, 9. & 17. 1 • , 19. Chapter following, he joyns Iſraels deliverance from Egypt, as the foundation or beginning, and his victory in Chriſt, as the accompliſhment or finiſhing of his glory. Of that Jacob meant by Bal •… , even we Gentiles are a part, every way as ſtrictly bound by Moſ •• Law, as Iſrael was to abandon ſoothſaying and ſorcery, but eſpecially bound to abhor theſe and like works of darkneſſe, from that light, the ſtar • e of Ia • o • hath • fforded us. Theſe two great Prophets then, Chriſt and M • ſes, appointed ſucceſſively to declare Gods will unto his people, were the main ſupporters of true religion in Iſrael, by whoſe doctrine all curious and ſuperſtitions arts were to vaniſh. And, if my obſervation fail not, Iſrael was much leſſe given to ſorcerie after ordmary Prophets ceaſed, then before: becauſe this great Prophet, the hope of Iſrael was at hand.

20 That our Saviours authority might have been and was m •… e, omofeſtly proved cut of Moſes and the Prophets to the ancient: then it can be to the modern Jews altogether una • quainted with the right manner of interpreting prophecies or ſuch common not ions or traditions, as the Scribes and Phariſees had in our Saviours time. The apprehenſion of what we now by long ſearch hardly find, was more facile to the ancient • ews, from the known conceipts, or received traditions thereto pertinent, Before the Law was written, one they had heard ſhould be ſent from God a mighty deliverer of his people: unto whom Moſes thought himſelf much inferiour, as appears by his reply to God, when he was firſt ſent to viſit his brethren; 〈◊〉 . 4 13. Mi • te, quaeſo quem miſſurus es; Send, I pray thee, whom thou wilt ſend: as if he had ſaid, One thou haſt appointed from everlaſting, to declare thy Name unto his brethren, to ſhew mercy to thy people, and thy power upon thine enemies; and I beſeech thee ſend him now, for this is work beſitting his ſtrength, not my weakneſſe. From the like notions or received opinions, did the Phariſees underſtand this place, as meant of the Prophet J •• . 1. 20, 21 that was to come: albeit it may be doubted, whether they took him to be the ſame with the Meſſiah. For ſo they demand of John ſeverally; 〈…〉 words; Now they which were ſent w • re of the Phaariſees, Joh. 1. • 4. though other 〈…〉 . Art thou the Chriſt? Art thou Eliah? Art thou the Prophet? Eliah was plainly diſtinguiſhed from the Meſſias by Iſaiah; or perhaps they knew the Meſſias and the Prophet to be the ſame: yet, like ſtrict examiners, propoſed theſe two ſeverall names, to leave John no evaſion. It was likewiſe a truth preſuppoſed and known, at leaſt amongſt the Phariſees, that Eliah, Meſsta • , the Prophet, one or all, ſhould baptiſe. Hence they further queſtion the Baptiſt; † Why baptizeſt thou then, if thou be not the Chriſt, neither Elias, nor the Prophet? And of himſelf he ſaith, becauſe He ‖ (to wit, the Chriſt) ſhould be declare • to Iſrael, therefore am I come baptizing with water. This anſwer, with his practiſe permitted by the Phariſees, and approved by the people, ſo fully concurring with the former notion, but eſpecially his praediction of Chriſts baptizing with the Holy Ghoſt, and (as Saint Matth. 11. Matthew addes) with fir • were moſt pregnant teſtimonies againſt unbelievers, after they had notice of the Holy Ghoſts deſcending (upon the ſame day their Law was given) from heaven: for the plentiful manner of effuſion; and placide illapſe into the ſouls of every ſort, reſembling water powred out (as the Joel 2. 28. Prophets phraſe imports;) but for outward appearance, and inward effects of ardent zeal, like unto fire. And likely it is, as well the Exo. 13 21, 22. pillar of fire which enlightned Iſrael by night, as the cloud that reſted upon the tabernacle, under which (Saint 1 Cor. 10. 1, 2 Paul ſaith) the Fathers being, were baptized in it, were ſuch praeluding Types of Baptiſme by water and the Holy Ghoſt: as the Rock was of Chriſt; or the waters thence flowing, of thoſe ſprings of life, which iſſue from him to the refreſhing of every faithfull thirſtie ſoul. The myſticall ſignifications of ſuch ſhadows of good things to come, were ſufficiently known to the Jews living in our Saviours time. Whence, (as the two judicious Commentatours, Bucer and Martyr obſerve) his adverſaries mouthes were inſtantly ſtopt, at the firſt allegation of thoſe places the modern Jews bark moſt againſt, as not inferring what the Evangeliſts report their forefathers granted: becauſe theſe had a peculiar manner of interpreting Scriptures not acknowledged by the later, grown out of uſe for the moſt part amongſt Chriſtians, or rather overgrown with the abuſe of luxuriant allegories, and myſticall ſenſeleſſe ſenſes, framed by Monkiſh or rather Apiſh imitation of Orthodoxal antiquity. The weeding out of ſuch tares, as, through theſe bad huſbands ſloth and negligence, have abounded in Gods harveſt, will not (we truſt) be either difficult, or dangerous to the good ſeed, primitive antiquity hath ſowen: whoſe general method and manner of interpreting prophecies (though in particulars it often fail; partly, through adventurous imitation of ſome Philoſophers in unfolding Heatheniſh myſteries; partly, through want of ſkill in the originall Tongues) holds the juſt Mean between barbarous Poſtillers, and ſome late Preachers, worthily famous, yet too nice and ſcrupulous in this ſubject, as ſhall appear when we come to handle it.

21 But to finiſh what we had laſt in hand, the moſt remarkable, moſt Our Saviours Prediction of his death and reſurrection, was that which according to Moſes propheſie, did moſt condemn the Jews. publick document our Saviour gave to unbelievers, of his deſignment to that great Office foretold by Moſes, was the conſtant avouchment of his death and reſurrection, unto ſuch as ſo well obſerved his words, that after they had taken away his life, Mat. 27. 63. procured a ſtrong watch to be ſet about his ſepulchre, leſt his Diſciples ſhould take his body thence, and by emptying It, ſeem to fulfill his prophecie. Nor did he once onely, but Matt. 12. 39. Matth. 16. 4. twice foretell; not barely he would riſe again: but that thus much was preſignified by the Prophet Jonahs three dayes impriſonment in the Whales belly; thus inviting them to obſerve all congruity of circumſtance beween the hiſtorical type already exhibited, and the ſubſtance prophecied: which method, as hereafter (God willing) will appear, is, of all the beſt, for inſinuating faith into ſuperſtitious, perverſe, and crooked hearts, otherwiſe moſt unapt to receive truths late revealed. Since Chriſts glorification, ſundry Impoſtors have done many works, hardly diſtinguiſhable by ſpectators from true miracles: but the end of all their purpoſes, which they ſought thence to perſwade, was alwayes ſo diſſonant to the uncorrupt notions, precedent types, or prophecies of the Meſſiah; as, unto hearts well ſetled, and ſurely grounded upon Scriptures formerly eſtabliſhed and confirmed, their greateſt wonders ſeemed but Apiſh toyes, howſoever difficiles nugae. And ſome of theſe juglers, either out of the ſtrength of their own illuſions, or upon the preſumption of their profane ſkill in deceiving others, have adventured to foretell their reſurrection; but were not able to diſſolve the bands of death: their everlaſting durance in whoſe priſons, hath openly ſhewed they ſpake preſumptuouſly; that not Mahomet himſelf the greateſt of them, was that Great Prophet foretold by Moſes. What was the reaſon then the Jews would not; the Turks, unto this day, will not believe in Chriſt crucified? For the Acts 13. 27. inhabitants of Jeruſalem, Saint Paul hath anſwered, Becauſe they knew him not, nor yet the words of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him. The ſame Apoſtle, though indued with the power of miracles, yet in that place rather uſeth Davids words, then his own works, to prove Chriſts reſurrection. Of which, that ſaying of Chriſt was moſt truly verified in the obſtinate Jews, Luke 16. 31. Not hearing Moſes and the Prophets (ſo as to be moved by them to true repentance) neither were they perſwaded, though this great Prophet of whom they wrote, was raiſed from the dead again.

22 Were we well acquainted either with that manner of interpretation, or thoſe prenotions the Apoſtle ſuppoſed as known, when he uſed that teſtimony of the Pſalmiſt Act. 13 33. Pſal. 〈◊〉 . 7. [Thou art my Son this day have I begotten thee] to prove our Saviours reſurrection: it would not be hard to perſwade us Moſes words, hitherto expounded, were as literally meant of Gods raiſing his Son out of his Maiden grave, as out of his virgin Mothers womb. And I make no queſtion but the concluſion of S Peters Sermon, Acts 3. 26. Unto you (whom a little before he had termed children of the Prophets) hath God raiſed up his Son, were meant by him of his raiſing Chriſt from the dead. And yet are theſe words but an application of the former principal text he there inſiſts upon: Verſ. 22. Moſes ſaid unto the Fathers, The Lord your God ſhall raiſe up unto you a Prophet even of your brethren like unto me, ye ſhal hear him all things whatſoever he ſhall ſay unto you. And unto this reſurrection doth the ſtrict propriety of that phraſe [Deut. 18. 15. from the middeſt of thee] well agree. Acts 26. 26. For theſe things were not done in a corner, but in Jeruſalem, the Metropolis of Judea, not without expreſſe notice given to the rulers. Moſes indeed foretold his own death and whatſoever other Prophets, (raiſed up by God unto this people) did foretell came ſtill to paſſe: yet none ever foretold his own raiſing up. But ſeeing Chriſt Firſt raiſing from the virgins womb, though moſt miraculous, was yet more private: he forewarned the world to expect This Second, altogether as powerful, but more publick. And in it again he is like to Moſes raiſed up by God, to be a Saviour of his people, out of that Ark which without divine eſpecial providence had been his Tomb. This ſimilitude amongſt the reſt, betwixt Chriſt and Moſes, as wel in their later as firſt birth, but eſpecially the notice our Saviour gave unto his enemies of the later; hath made them unwittingly Prophets to their wo. For ſeeing it hath left their unbelief without excuſe, Mat. 27. 64. their laſt errour concerning his Reſurrection, is become worſe then the firſt concerning his Birth. Neither could have ſeemed incredible (though both moſt miraculous) to this ungratious ſeed of Jacob; had they looked (as the Prophet willed them;) Iſaiah 51. 1. unto the rock whence they were hewn, and to the hole of the pit whence they were digged. The mighty increaſe of Sarahs womb, no better then dead, and ſtrange multiplication of Iſaacs ſeed beyond the poſterity of all the people with whom he ſojourned, did but portend the fruitful of-ſpring of the Virgins only Son ſhould in number and dignity far ſurmount the ſons and daughters of all the fertile mothers in Judea, Iſaacs poſterity had been great, yet able to be numbered, by David. Iſaiah 51 8 But his generation who ſhall declare, that was cut out of the land of the living? • e • . 11. 12 Therefore ſtrang there even of one, and him as dead: (or deſtinated to death, as Iſaac was; yea of one truly dead, that made his grave with the wicked, as many as the stars in the skie in multitude (in dignity greater) and as the ſand by the ſea ſtore innumerable. Mightier was the encreaſe of that Rock wherein he made his grave, whence we are hewen, then of that pit, whence Iſrael according to the fleſh, was digged. His exaltation ſince, hath been their fall. For ſeeing they would not believe his predictions, as their Lawgiver had commanded; the world may clearly ſee the curſe indefinitely there denounced againſt all ſuch as would not hear, fulfilled upon that ſtubborn generation, according to the full extent of S. Peters paraphraſe Acts 3. 23. For it ſhall be that every perſon which ſhall not hear that Prophet, ſhall be deſtroyed out of the people. upon it, Not one or a fe •• only were deſtroyed out of the people (as Korah, Dathan, and Abiram, for diſobedience unto Moſes:) but the whole people, or nation, were utterly rooted out of the land. All which, with all particular circumſtances and ſigns precedent or enſuing, this great Prophet in his life time had ſo diſtinctly foretold; that, if we compare former Prophets with him, they may ſeem to have but dreamed; he alone, that put theſe unknown ditties into their heads, to have had the perfect ſkill of right interpreting their meaning.

CAP. XXII.

That the method uſed by the great Prophet himſelf after his reſurrection for planting faith, was ſuch as we teach: The exceſſe of Antichriſts exaltation above Chriſt: The Diametrical oppoſition betwixt the ſpirit of God, and the Spirit of the Papacy.

1 MOſes was to be acknowledged a great Prophet, becauſe the whole hoſt of Iſrael infallibly knew the Lord was with him in all he did; every Prophet after him to be known by the Rules which he had given, for their diſcernment; Chriſt Jeſus to be taken for The Great Prophet and Mediator of the everlaſting Covenant, becauſe in words, in works, in all his wayes exactly anſwerable to Moſaical and prophetical Characters, of the Meſſiah that was to come. This ſweet Harmony of legal Types or ancient prophecies, as wel with the whole courſe of his bleſſed life, as with his ignominious and cruel death, or manner of his glorious reſurrection, I ſhould either have eſteemed or regarded leſſe, had not my Saviour himſelf preferred the aſſurance of prophetical teſtimonies before the certainty of their ſenſes that had converſed with him in their life time, admitted to conference with him after his riſing from the dead. For ſo we read of two Diſciples which had ſeen his miracles, heard his doctrine, and acknowledged him for a Prophet, mighty in word and deed: but yet diſtruſted the report of his reſurrection after it had been the ſecond time confirmed by ſuch of their fellows as had doubted with them: yea their Maſter himſelf had told them as much before his death. And had he not good reaſon then to upbraid them with diſtruſt, having now met them as live-like as they themſelves were? Was he to them a Prophet, mighty in word and deed: and yet not able to perform what he had conſtantly ſpoken? But what was the chief matter of their juſt reproof? That they had not believed his words, nor given due credence to his works? Dull, no doubt, they had been, in not eſteeming better of both; unwiſe, in not learning more of Him, that taught as never man taught: but (as in them he teacheth us) moſt dul and moſt unwiſe, even Luk. 24. 25. Fools and ſlow of heart, in not believing all that the Prophets had ſpoken. Ought not Chriſt to have ſuffered theſe things (as if he had ſaid, Is it poſſible your ignorance in them ſhould be groſſe, as not to know that Chriſt was thus to ſuffer) and ſo to enter into his glory?

2 You wil ſay perchance they did not wel in giving ſo little attention and credit to the Prophets, whoſe light ſhould have led them unto Chriſt: but now that they have light on him in perſon, without their help, only by his ſeeking them, ſhall not he who was the end and ſcope of all prophetical writings, teach them all? He will: but not by relying only upon his infallible authority. This Edifice of Faith muſt be framed upon the Foundation laid by the Prophets. For this reaſon happily our Saviour would not bewray himſelf to be their infallible teacher, until he had made them by evidence of Scripture, by true ſenſe and feeling of his ſpirit, believe and know the truth, which he taught, to be infallible. He had opened their hearts, by opening the Scriptures unto them, before their eyes were open to diſcern his perſon: for Luk 24 27. he began at Moſes and at all the Prophets, and interpreted unto them in all the Scriptures the things which were written of him. Stedfaſt Belief then of any mans authority, muſt ſpring out of the ſolid Experience of his ſkil, and truth of his doctrine. Theſe two diſciples might now reſolve their hearts, that this was he who John ſaid ſhould baptize with the holy Ghoſt and with fire; when by the working of his ſpirit, Verſ. 32. their hearts aid burn within them, whiles he talked with them, and opened the Scriptures unto them. Though before they had received John Baptiſts witneſſe of the truth, as a Tie or Feſt to ſtay their fleeting Faith; Joh. 5. 32, 34 yet now they would not receive the record of man; there is another that beareth witneſſe of him; the ſpirit of truth, which hath imprinted his doctrine in their hearts.

3 Would the Pope who challengeth Chriſts place on earth amongſt his living members, and requires we ſhould believe his words, as wel as theſe Diſciples did Chriſts, but expound thoſe Scriptures unto us which Chriſt did to them, with like evidence and efficacy; could he make our hearts thus burn within, by opening the ſecret myſteries of our ſalvation: we would take him for Chriſts Vicar, and believe indeed he were infallibly aſſiſted by the Holy Spirit. But ſeeing he and his followers invert our Saviours method, by calling the certainty of both Teſtaments in queſtion, telling us we cannot know them to be Gods word unleſſe it ſhal pleaſe this Roman God to give his word for them, or confirm their truth; ſeeing this his pretended confirmation is not by manifeſting the myſteries of our ſalvation ſo diſtinctly and clearly as Chriſt did unto theſe Diſciples, nor by affording us the true ſenſe and feeling of the ſpirit, in ſuch ardent manner as they enjoyed it, and yet accurſeth us if we believe not his words as wel as they did their Redeemers: we may hence take a perfect meaſure of that A brief ſurvey of the mouth of Blaſpemies ſpoken of by S. John. mouth of Blaſphemies ſpoken of by S. John, according to all the three dimenſions contained in the three aſſertions prefixed to the beginning of this Section. Nor can the reader imagin either any other forepaſſed, like unto it; or yet to come, likely to prove more abominable: if it ſhal but pleaſe him to ſurvey the length and breadth of it, but eſpecially the profundity.

4 The length of it I make That aſſertion: The Pope muſt be as well believed, as either Chriſt was whilſt he lived on earth, or his Apoſtles after his glorification The breadth; His abſolute authority muſt be for extent as large and ample as Chriſts ſhould be, were he on earth again; or as that commiſſion he gave unto his Diſciples, Go, Preach the Goſpel to every creature: his directions muſt go forth throughout all the earth, and his words unto the ends of the world. The depth is much greater then the ſpace between heaven and hell. For if you would draw a line from the Zenith to the Nadir through the Center, it would ſcarce be a gag long enough for this monſtrous mouth; ſo wide as hell cannot conceive a greater. The depth I gather, partly from the exceſſe of Chriſts worth, either ariſing from his perſonal union with the Godhead; his ſanctity of life and converſation; or from his Hyperprophetical Spirit and abundant miracles. For look how much he exceeds any but meer man in all theſe: by ſo much doth the Pope (though ſuppoſed as not obnoxious to any crime) make his authority and favour with God greater then Chriſts, which is the Semidiameter of this Mouth of Blaſpemies. The other part, equal hereunto in quantity, but for the quality more tainted with the dregs of Hell, ariſeth from that oppoſition the Popes ſpirit hath unto Chriſt; or from the luxury and beaſtly manners of the Papacy, erected by Satan as it were of purpoſe to pollute the world with monſtrous ſins, and to derogate as much from mankind, as true Chriſtianity doth advance it: finally to make the Chriſtian world as much more wicked, as Chriſts Diſciples, Apoſtles, and faithful followers are better then the heathen, Nor doth the Pope exact Belief only without The chief arguments brought by Romiſh Writers to prove the excellency of their Church directly contrary to the principles of S •… e and Nature. miracles or manifeſtation of a prophetical ſpirit: but contrary to all notions of good and evil, common to Chriſtians and Heathens, and as it were in deſpight of the Propheſies that have deciphered him for Antichriſt. What heathen Philoſopher could with patience have endured to hear, that a diſſolute luxurious tyrant could not, though in matters of this life, give wrong ſentence out of the ſeat of Juſtice? The Jeſuites teach it as an Article of faith, that the Pope, albeit a diſſolute and ungracious tyrant, Mankinds reproach, the diſgrace of Chriſtianity, cannot poſſibly give an erroneous ſentence ex Cathedra, no not in myſteries of religion. But as if it were a ſmall thing thus impudently to contradict nature, and grieve the ſouls of ingenuous men, unleſſe they alſo grieve their Iſaiah 7. 13. God, ſeeking as it were to croſſe his ſpirit by holding opinions not only contradictory but moſt contrary to his ſacred rules; they importune the Chriſtian world with tumultuous clamours, to take that, which the ſpirit hath given as the demonſtrative Character of great Antichriſt, the old ſerpents chief confederate for the infallible cogniſance of Chriſts Vicar, the very ſignet of his beloved Spouſe. Nor wil they (I know) though friendly admoniſhed, ceaſe henceforth to urge their outworn arguments, drawn from antiquity, univerſality; from that reverence and allegiance which moſt Kingdoms of Europe have for theſe thouſand years and more born to the See of Rome; or from the bloudy victories over all other inferiour Churches or private ſpirits, that have oppugned her. Theſe or like allegations in their judgement abundantly prove their Church to be Chriſts beſt beloved, the Pope to be his Deputy, or rather his corrival here on earth whoſe words ſound as the word of God, and not of Man; albeit the ſpirit hath plainly foretold, that Rev. 13. 4, &c. the beaſt which had his power from the Dragon, and ſhould open his mouth unto blaſphemies againſt God, to blaſpheme his name and his tabernacle, and them, that dwell in heaven, ſhould have power given withall to make war with the Saints, and to overcome them, yea, over every kindred, tongue and nation, ſo as all that dwell upon the earth ſhould worſhip hint, whoſe names were not written in the Book of life of the Lamb, which was ſlain from the beginning of the world.

5 To the Jeſuites brags, that no viſible Church ſince the world began did either ſpread it ſelf ſo far, or flouriſh ſo long as theirs hath done; I only oppoſe that of our Saviour, Ex tuo ipſius ore judicabere ſerve nequam, Thine own confeſſion ſhall condemn thee, thou bond-ſlave of Satan. For if the Romiſh Hierarchy be or hath been in the worlds eye, the moſt potent and flouriſhing that ever was: This deſcription of the Beaſts power cannot agree ſo wel to any as unto it. Nor doth the Scripture any where intimate the true Church militant ſhould dominere over all Nations, or be ſo triumphantly victorious, as they boaſt theirs hath been. To think the Antichriſt whom they expect ſhould in three years / ſpace ſubdue as many Nations as have been tributary to the See of Rome, is a conceit that juſtifies the Jew as well in his credulity of things to come which are impoſſible, as in his hypocritical partiality towards his preſent eſtate, which he never ſuſpects of Apoſtaſie. Unto this obſervation the Reader may adde other like deſcriptions of this ſcarlet Whore; all ſo fitly agreeing to the Papacy, as he that will not acknowledge it for the Kingdom of great Antichriſt, hath great reaſon to ſuſpect his heart, that if he had lived with our Saviour, he would ſcarce have taken him for his Meſſias; nor can the Jeſuites bring any better reaſons, why the Pope ſhould not be the Antichriſt, then the Jews did, why Chriſt ſhould not be the great Prophet. Yet this I ſay, not to diſcourage ſuch as doubt whether the Pope be that Man of ſin; or to bring them out of love with their belief, which may be ſound without expreſſe or actual acknowledgement of this truth, not as yet revealed unto them: as thoſe two Diſciples, no doubt, were neither hypocrites nor infidels, albeit they miſtruſted the report of Chriſts reſurrection; for they were farther from approving the practiſes of the Jews againſt him, then from actual acknowledgement of it. If any man thus doubt, whether the Pope be Antichriſt, ſo he do not approve his hatred and war againſt Gods Saints, or his other deviliſh practiſes, Gods peace be upon him; and in good time I truſt his eyes ſhal be enlightned to ſee the truth in this particular, as thoſe two Diſciples did in the Article of the reſurrection.

6 Seeing we have proved the Popes authority ſo far to exceed Chriſt; it may ſeem needleſſe to compare it with the Apoſtles. Yet leſt any Jeſuite ſhould except, that their authority might be greater after their Maſters glorification, then his was before: let us a while examin, what they aſſumed unto themſelves; what they gave unto the Scriptures before extant.

CAP. XXIII.

That the authority attributed to the preſent Pope, and the Romiſh rule of faith, were altogether unknown unto Saint Peter: the oppoſition betwixt Saint Peters and his pretended Succeſſors doctrine.

1 TO begin with S. Peter, the firſt ſuppoſed to be enſtalled in this See of Rome. It may be preſumed that this Supremacy over his fellow Apoſtles, were it any, was in his life time, whiles his miracles were freſh, and the extraordinary efficacy of his Miniſtery daily manifeſted, as wel known amongſt the faithful, as the Popes now amongſt Roman Catholicks. If neceſſary it had been to acknowledge him, or his ſucceſſors, as a ſecond Rock or foundation, the commendation of this doctrine unto poſterity, had been moſt requiſite at the time he wrote his ſecond Epiſtle, 2 Pet. 1. 14. as knowing then the time was at hand he ſhould lay down his Tabernacle; when he endeavoured his auditors might have remembrance of his former doctrine, to make their calling and election ſure. If ever there had been a fit ſeaſon for notifying the neceſſity of the See Apoſtolicks infallibility, all the circumſtances of this place witneſſe this was it. 2 Pet. 1. 1. If any, they to whom he wrote, were moſt bound to obey it: Their faith had been planted by him: his preſent intent and purpoſe was, more and more to confirm them in the truth wherein they were in ſome meaſure eſtabliſhed. And being thus mindful, wil he not make choice of means moſt effectual to prevent Hereſie or Apoſtaſie? What are theſe then? abſolute repoſal in his and his Succeſſors infallibility? Had this been the beſt rule of faith, he knew his fault were inexcuſable for not preſcribing it, to ſuch is moſt willingly would have uſed it. His perſonal teſtimony and authority was, I confeſs, as great as any mortal mans could be: with his own eyes he had beheld 2 Pet. 1. 16. the Majeſty of our Lord Chriſt, whom he preached unto them. If any truſt there be in humane ſenſes, this Saint of God could not poſſibly be deceived. If any credence to be given unto miracles, or ſanctity of life; his flock might reſt aſſured he would not deceive; his works ſo witneſſe the ſincerity of his doctrine: or if his eye were not, in theſe his auditors judgements, ſufficient witneſſes of this truth; he further aſſures them, when his Lord received of God the Father, 2 Pet. 1. 17. honour and glory, there came ſuch a voice unto him from the excellent glory, This is my beloved ſon in whom I am well pleaſed. And this voice, ſaith he, we heard when it came from heaven, (being not a far off) but with him in the mount. If S. Peters ſeat or chair had been as the Pole-ſtar, whereto our Belief, as the Mariners needle, ſhould be directed, leſt we float we know not whither in the Ocean of opinions: were the Boſome of the viſible Church the ſafeſt harbour our ſouls in all ſtorms of temptation could thruſt into: this Apoſtle was either an unſkilful Pilot, or an uncharitable man, that would not before his death inſtruct them in this courſe for the eternal ſafety of their ſouls, whoſe bodily lives he might have commanded to have ſaved his own. Had perpetual ſucceſſion in his See, or Apoſtolical tradition never interrupted, been ſuch an Ariadna's thread, as now it is thought, to guide us through the Labyrinth of errors: Such was S. Peters love to truth, that he would have ſo faſtned it to all faithful hearts, as none ſhould ever have failed to follow it, in following which he could not erre. Doubtleſſe had any ſuch conceit lodged in his breaſt, this diſcourſe had drawn it out, his uſual form of exhortation had been too mild, his ordinary ſtile too low. This doctrine had been proclaimed to all the world, with Anathema's, as loud and terrible, as the Canons of any Papiſtical Councel report.

2 But he followed no 2 Pet. 1. 16. ſuch deceitful Fables, when he opened unto them the power and coming of Chriſt: whoſe Majeſty as he had ſeen with his own eyes, ſo would he have others to ſee him too. But by what light? By Scriptures. What Scriptures? Peter feed my ſheep? Nay, but by the Light of Propheſie. That is a Light indeed, in it ſelf, but unto private ſpirits it is no better, (ſaith Vide lib. 2. cap. 16. Parag. 6. Valentian) then a light put under a buſhel, unleſſe the viſible Church do hold it out. Where did the viſible Church keep reſidence in thoſe dayes? In S. Peter, I trow. How chances it then he ſaith not; fix your eyes on mine that have ſeen the glory of the Lord, and the Prophets light ſhal ſhine unto you? If by his commendation and propoſal it were to ſhine, he had ſaid better thus: Ye do well in that you give heed unto me, as to your only infallible teacher, that muſt confirm you in the truth of Prophetical Writings, and cauſe them ſhine in your hearts: but now he ſaith, 2 Pet 1. 19. Ye do well in that ye take beed unto the Prophets, as unto a light that ſhineth in a dark place, until the day-ſtar ariſe in your hearts. This light of Prophets illuminated the eyes of Peters faith, albeit with his bodily eyes he had ſeen Chriſts glory. For ſpeaking comparatively of that teſtimony which he had heard in the Mount, he adds, We have alſo a ſurer Prophetical predictions of Chriſt ſurer grounds of faith, then the •… -teſtimonies of the Apoſtles, that had ſeen Chriſt, and converſed with him. Amplectendus eſt Commentarius qui interpretatur in hunc modum, habemus Firmiorem, id eſt, certiorem, & compertiorem—. Id enim temporis ſermo Prophetarum ſpectatior erat, & latiùs receptus quam ſermo Apoſtolorum & Evangeliſtarum. Sasbout in 2 Pet. 1. c. word of the Prophets. That the Lord hath been glorified in the Mount, his Auditors were to take upon his Credit and Authority; nor could he make them to ſee this particular, as he himſelf had done: but that Chriſt Jeſus whom he ſaw glorified in the Mount, was the Lord of Glory; he had 〈 in non-Latin alphabet 〉 , a ſurer teſtimony then his bodily ſenſe; the light of Prophets. This then was the commendations of his flock, that they looked upon it which ſhined as wel unto them, as him, to all without reſpect of perſons, that take heed unto it; able to bring them not to acknowledg Peters infallibility, but to the day-ſtar it ſelf, whole light would further aſcertain them even of the truth the Prophets and the Apoſtles taught. For Chriſt is in a peculiar manner, the firſt and the laſt in the edifice of faith, the loweſt and the higheſt ſtone in the corner, refuſed by the maſter builders or viſible pillars of the Jewiſh Church: their faith was not grounded up on the Prophets, whoſe words they knew not; and not knowing them, they knew not him: but unto ſuch as raiſe their faith by this 〈 in non-Latin alphabet 〉 the true ſquare and line, Chiſt is both the Fundamental Rock, which ſupporteth; and the chief corner ſtone, that binds the whole houſe of God, and preſerves it from clefts and ruptures.

3 But leſt his followers might look amiſſe upon this prophetical light, rightly eſteemed in the general, S. Peter thought it neceſſary to advertiſe them, 2 Pet. 1. 19. not to content themſelves with every interpretation, or accuſtomary acknowledgment of their truth, grounded on others relations, reports, or ſkill in expounding them, or multitude of voices that way ſwaying. This had been as if a man that hath eyes of his own, ſhould believe there was a Moon or ſtars, becauſe a great many of his honeſt neighbours had told him ſo. A thouſand witneſſes in ſuch a caſe as this, were but private teſtimonies, in reſpect of that diſtinct knowledge which every one may have that liſt. That the Lord ſhould preſerve light in Coſhen, when darkneſſe had covered the whole face of Egypt beſides, ſeems unto me leſſe ſtrange, but more ſenſibly true then before: whileſt I conſider, how in this age wherein the light of his countenance hath ſo clearly ſhined throughout thoſe parts of Europe whence the Goſpel came to us, Ingolſtade ſhould ſtill ſit in darkneſſe, environed with the ſhadow of death. That her great profeſſor Valentian, born, I take it, within theſe fourſcore years, ſhould grope at noon day, as if he had been brought forth in the very midnight of Popery, or died welnigh three hundred years ago. Scarce Scotus himſelf, not Ockam (queſtionleſſe) though ſhut up in a priſon, where no light of any expoſitor had ever come, could have made a more dunſtical collection of the Apoſtles words, then he hath done. •… & ingenio: Aut. 2. non poſſe certò quidem exponi unum aut alterum ſcripturae locum ex ingenio propria aliorum ſcriptura locotum, cum ea verò collatione poſſe. Aut. 3. non poſſe certò quidem & •… alicujus alterius communis & infallibilis authoritatis, quae proinde in Eccleſia ſit Fidei Ju ••• ſecundum ſignificare voluit, Ergo tertium. Non quidem primum; Nam conſtat multa •… probabiliter expoſita à ſanctis Patribus, propria corum ingenii ſolertia at que induſtria. Non etiam 〈◊〉〈◊〉 ut non putet aliquis ſe poſſe unum aut alterum ſcripturae locum ingenio proprio infallibiliter ac certo expo •… Scripturae locis. Nam quis omnino haereticorum hoc putat? Aut quid opus erat hoc •… aut alterum Scripturae locum, ingenio ſenſu que proprio interpretari •… plures inter quos collatio inſtituitur? Unde ipſe D. Petrus: Omnis, inquit, 〈…〉 tantum; ſed abſolutè ac ſine ulla acceptione, omnis Prophetia Scriptur •• , 〈◊〉 ut tertium illud, quod diximus, ſignificaverit hoc loco D. Petrus: Nempe 〈◊〉〈…〉 Apoſtolica 〈◊〉 • it, Neminem privato ſuo labore at que proprio ſtudio, quacun que demum 〈…〉 Scriptura, doctrinam ſcripturae certò ac infallibiliter in controverſis quaeſtionibus 〈…〉 authoritate in Eccleſia communi, per quam ſpiritus ſanctus communiter 〈…〉 . Nam 〈◊〉 ipse Apoſtolus ibidem ſubjungit, quen admodum non authoritate humana, 〈…〉 etiam non humana ac propria induſtria hujus vel illius 〈…〉 cognoſcenda eſt, ſed ex aliqua authoritate, item divina, 〈…〉 eſt, ſit etiam 〈◊〉 Scripturae interp • es. Ita fit, uc ſola Scriptura •… . Valen. Tom. 3. in Aquinat. diſp. 1. quaeſt. 1. de object. fidei. Punct. 7. §. Saint Peter meant one of theſe Three. Firſt, that there can be no certain or probable way of expounding Scriptures by our proper wit or induſtry: or Secondly, that one or other place of Scripture cannot be rightly expounded by human wit or induſtry, but ſo compared they rightly may: or, Thirdly, that the Scriptures cannot certainly and infallibly be expounded every where without the ſentence of ſome other common infallible authority, which in this reſpect is to be held as judge of faith in the Church. The Apoſtle (he infers) did not mean the firſt or ſecond: ergo, the third. So as the force and wiſdom of the Apoſtolical admonition, is this; No man by his private induſtry or ſtudy, howſoever imploied (either he thought not of the holy Ghoſts direction or aſſiſtance, or did not except it) no not by any ſearch of Scripture it ſelf, can certainly and infallibly underſtand the doctrine of Scriptures, in controverſies (of which S. Peter in that place ſpeaks not one word) but it is neceſſary he learn this of ſome other publick authority in the church, by which the Holy Ghoſt ſpeaks publickly, and teacheth all. His reaſon follows more dunſticall then the collection it ſelf: For the Apoſtle ſtraight ſubjoyns: As the holy men of God did ſpeak in Scriptures, not by human authority, but divine: ſo likewiſe cannot the Scriptures be poſſibly underſtood by any human or private induſtry of this or that man, but by ſome other authority, likewiſe divine, by which the holy ſpirit which is the Author of Scriptures, may be likewiſe the moſt certain interpreter of Scriptures.

4 Had another read thus much unto me, and bid me read the Author or his works wherein it was found: I ſhould preſently have named either Eraſmus Moriae Encomium, Friſhlins Priſcianus Vapulans, or ſome ſuch like Comedian, diſpoſed in merriment to pen ſome old Dunces part. Cannot the Sun of righteouſneſſe infuſe his heavenly influence, by the immediate operation of his ſpirit? or doth his influence want force without conjunction with Patticipation of that Spirit, by which the Scriptures were written, makes private mens interpretations of them not private but Authentick. this blazing Comet, or falling ſtar? Was it not the authority of this ſpirit which made S. Peter himſelf to be ſo authentick in his doctrine? Is it not the pretended priviledge of the ſame ſpirit which exempts the Pope from privateneſſe, and makes his authority oecumenical and infallible? Whoſoever then by participation of this ſpirit underſtands the Propheſies, either immediately, or expounded by others, whomſoever; his conceit of them, or their right interpretation, is not private, but authentick. And It is worth labour to ſee Canus 2. lib. Locorum Theol. cap. 8. where he ſaies, Ecleſiae authoritas non eſt Formalis ratio ſidei, & ultima Reſolutio Fidei non fit in Eccleſiae Teſtimoniū. See chap. 2 • . Parag. 3. Canus, though a Papiſt, expreſly Teacheth, That the immediate ground or Formal Reaſon of ours and the Apoſtles Belief, muſt be the ſame; both ſo immediately and infallibly depending upon the teſtimony of the ſpirit, as if the whole world beſide ſhould teach the contrary, yet were every Chriſtian bound to ſtick unto that inward teſtimony which the ſpirit hath given him. Though the Church or Pope ſhould expound them to us, we could not infallibly believe his expoſitions; but by that ſpirit, by which he is ſuppoſed to teach: ſo believing, we could not infallibly teach others the ſame; for it is the ſpirit only that ſo teacheth all. The inference then is as evident, as ſtrong; that private in the fore-cited place, is oppoſed to that which wants authority, not unto publick or common. The Kings promiſe made to me in private, is no private promiſe: but wil warrant me, if I come to plead before his Majeſty, albeit others make queſtion whether I have it or no. In this ſenſe that interpretation of ſcriptures which the ſpirit affords us that are private men, is not private but authentick, though not for extent or publication of it unto others, yet for the perfection of our warrant in matters of ſalvation or concerning God. For where the ſpirit is, there is perfect liberty, yea free acceſſe of pleading our cauſe, againſt whomſoever before the Tribunal ſeat of juſtice; eſpecially being wronged in matters of the life to come. To this purpoſe ſaith our Apoſtle. 1 Cor. 2. 15. But • e that is ſpiritual diſcerneth all things: yet he himſelf is judged of no man. In thoſe things wherein he cannot be judged by any; he is no private man but a Prince and Monarch, for the freedom of his conſcience. But if any man falſly pretend this freedom to nurſe contentions, or to withdraw his neck from that yoak whereto he is ſubject; he muſt anſwer before his ſupream Judge and his holy Angels, for framing unto himſelf a counterfeit licence without the aſſured warrant of his ſpirit. And ſo ſhal they likewiſe that ſeek to command mens conſciences in thoſe matters, wherein the ſpirit hath ſet them free. This is the height of iniquity, that hath no temporal puniſhment in this life: but muſt be reſerved as the object of fierceſt wrath in that fearful day; the very Idea of Antichriſtianiſm.

CAP. XXIV.

That S. Paul ſubmitted his doctrine to examination by the Words before written. That his doctrine, diſpoſition and practiſe, were quite contrary to the Romaniſts in this argument.

1 SAint Paul, as wel as other Apoſtles, had the gift of miracles, which amongſt Barbarians or diſtreſſed ſouls, deſtitute of other comfort, likely to be won to grace by wonders, he did not neglect to practiſe: but ſought not to enforce belief upon the Jews, by fearful ſigns, or ſudden deſtruction of the obſtinate, albeit he had power to anathematize, not only in word, but in deed, even to deliver men alive unto Satan. When he came to Theſſalonica, he went as his manner was into the Synagogue, Act. 17. 2. and three Sabbath dayes diſputed with his country-men by the Scriptures, opening and alledging that Chriſt muſt have ſuffered, and riſen again from the dead: and this is Jeſus Chriſt whom I preach to you. Theſe Jews had Moſes and the Prophets, and if they would not hear them, neither would they believe, for any miracles: which to have wrought amongſt ſuch, had been as the caſting of pearls before ſwine. What was the reaſon they did not believe? becauſe the Scriptures which he urged, were obſcure? but Saint Paul did open them. Rather they ſaw the truth, as Papiſts do, but would not ſee it. They rightly believed, whatſoever God had ſaid, was moſt true; that he had ſaid what Moſes and the Prophets wrote: and yet Saint Paul taught nothing which they had not foretold. But that was all one; theſe Jews had rather believe Moſes and the Prophets meant as the Scribes and Phariſees, or other chief Rulers of their Synagogues taught, then as Paul expounded them: albeit his expoſitions would have cleared themſelves to ſuch as without prejudice would have examined them. But the Beroeans were of a more ingenuous diſpoſition (ſo the word Acts 17. 11. 〈 in non-Latin alphabet 〉 imports) they were not vaſſals to other mens interpretations or conceits, but uſed their liberty to examin their truth. They received the word with all readineſſe, and ſearched the Scriptures whether theſe things were ſo or no. If they believed in part before, their practiſe confirms the truth of our aſſertion, that they were not to believe the infallibility of Paul, but of his doctrine, albeit they were wel perſwaded of his perſonal authority. If they believed neither in part, nor wholly, before they ſaw the truth of his doctrine confirmed by that Scripture which they had formerly acknowledged; their ingenuity herein likewiſe confirms our doctrine, and condemns the Papiſts of inſolent blaſphemy, for arrogating that authority unto the Popes decrees, which is only due unto Gods word already eſtabliſhed.

2 I would demand of any Papiſts, whether the Beroeans did wel or ill in examining Saint Pauls doctrine: if ill, why hath the Spirit of God commended them? if well, why is it not lawfull and expedient for all true Chriſtians to imitate them? Unleſſe the Reader bite his lip, I will not promiſe for him he ſhall not laugh at Bellarmines anſwer, albeit I knew him for another Heraclitus, or Craſſus Agelaſtus, who never laughed in all his life ſave once, when he ſaw an Aſſe feed on thiſtles. Surely he muſt have an Aſſes lips that can taſte, and a ſwines belly that can digeſt this great Clerks Divinity in this point. Reſpondeo, etſi Paulus erat Apoſtolus, & non poterat falſam doctrinam praedicate, tamen non conſtabat hoc initio Beroenſibus, nec tenebantur mox credere, niſi prius viderent miracula, aut alias probabiles rationes credendi. Ita que cum Paulus probaret illis Chriſtum ex oraculis Prophetarum, merito illi ſcrutabantur Scripturas, an haecita ſe haberent. Bellar. de verb. Dei, lib. 3. cap. 10. reſp. ad 7. I anſwer (ſaith he) albeit Paul were an Apoſtle, and could not preach falſe doctrine: thus much notwithſtanding was not evident to the Beroeans at the firſt, nor wore they bound forthwith to believe unleſſe they had ſeen ſome miracles or other probable inducements to believe. Therefore when Paul proved Chriſt unto them out of the Prophetical Oracles, they did well to ſearch the Scriptures, whether thoſe things were ſo. If Saint Paul had thought miracles a more effectuall means then Scriptures, for begetting faith in ſuch as acknowledged Moſes and the Prophets: no doubt he had uſed miracles rather then their authority. Or if the Pope cannot expound the Scriptures, as effectually and perſpicuouſly as Saint Paul did; why doth he not at the leaſt work miracles? are we bound abſolutely to believe him, and is he bound to do neither of theſe, without which the people of Beroea were not bound (as Bellarmine acknowledgeth) to believe Saint Paul? But, if his reaſon be worth belief, At Chriſtiani quibus conſtat Eccleſiam non poſſe errare in explicanda doctrina ſidei, tenentur eam recipere, & non dub •• are, an haec ita ſe habeaur. Idem. ibid. Chriſtians, which know the Church cannot erre in explicating the doctrine of faith, are bound to embrace it without queſtioning, whether the places alleadged be to the purpoſe or no. Let ſuch Chriſtians as believe the Pope cannot erre, in the name of God believe whatſoever he ſhall teach, without examination; yet remember withall, that thus to believe is to worſhip the Dragon, by giving their names unto the Beaſt. But unto what Chriſtians is the Popes infallibilitie better known, then Saint Pauls was to the Beroeans? Not unto us whoſe fathers have forſaken him for his Apoſtaſie from God; and taught us, to eſchew him, as Antichriſt; to hold his doctrine as the very doctrine of devils. Unto us at leaſt, his Holineſſe ſhould ſeek to manifeſt his infallibility, by ſuch means as Saint Paul did his, even unto ſuch as had ſeen his miracles, and had experience of his power in expounding Scriptures. Beſides, Saint Pauls converſation in all places was continually ſuch as did witneſs him to be a choſen veſſell full of the ſpirit of grace. He did not make marchandiſe of the Word of God, as moſt Popes do: 2 Cor. 2. 17. but as of ſincerity, but as of God, in the ſight of God, ſo he ſpake through Chriſt; he did not walk in craftineſſe (yet who greater Polititians then Popes?) 2 Cor. 4. 2. Nor did he handle the Word of God deceitfully: but in declaration of the truth, he did approve himſelf to every mans conſcience in the ſight of God. This one amongſt others, he accounts as an eſpeciall motive to perſwade men of his heavenly calling, in that he did not preach himſelf, but Chriſt Jeſus, and himſelf their ſervant for Ieſus ſake. For ſo our Saviour had ſaid: Joh 〈◊〉 . 18. He that ſpeaketh of himſelf, ſeeketh his own glory. The Pope (that we might know him to be Chriſts oppoſite) ſeeks almoſt nothing elſe, nothing ſo much, as to be abſolute Lord over all other mens faith. If this any Jeſuite will deny: let him define what Prince amongſt the nations, what Tyrant in the World, did ever challenge greater ſoveraignty in affairs of this life, then the Pope doth in all matters whatſoever concerning the life to come?

3 But it may be Bellarmine was either afraid or aſhamed of this anſwer: wherefore he adds another (as wiſe) to keep it from bluſhing. Addo etiam, quod eth hae •… us peccat dubitando de authoritate Eccleſae in quam perhapt • mum regeneratus eſt neque eſt eadem conditio l • a • etici, qui lemel fidem profeſſus est, & Judaei ant Eth • c • , qui nunquam ſuit CChriſtianus: tamen poſito hoc dubi • , & hoc peccate, 〈◊〉 male facit ſer •• ndo, & • xa • inando, an 〈◊〉 ſ ••• tura & P •… , à Conc • lio •… denti • o prolata, ita ſe habeant, modòid faciat intentione inveniendi veritatem, non calumniandi. Deberet quidem ille ſine examine recipere doct • inā Eccleſiae, tamen melius eſt, ut exami •… do praeparetur ad veritatem, quam negligendo remaneat in ſuis te • ebris. Idem. ibid. I •• de (ſaith he) albeit an Heretick ſin in doubting of the Churches authority, into which he hath been regenerate by Baptiſme (nor is the caſe the ſame in an Heretick, which hath once made profeſsion of faith, and in a Jew or Ethnick which never was (Chriſtian:) yet this doubt (which is a ſin) being ſuppoſed, he doth not amiſſe in ſearching and examining, whether the places alleadged by the Trent Councell oat of Scriptures or Fathers, be true or pertinent; ſo h • do this with an intent to finde the truth, not to calumniate. A man at the firſt ſight would deem B • ll • rmine, for his own part at leaſt, had given us leave to examine the Popes doctrine by Scripture: but that, as you heard before, he abſolutely denies: nor will he (I am ſure) pawn his hat, that he which ſearcheth the Scriptures and Fathers alleadged, and cannot find any ſuch meaning in either, as the Trent Councell would thence infer, ſhall be freed by their Church from hereſie: although he be not ſo uncivil, as to calumniate the Pope, but onely (ſalvareverentia) ingenuouſly profeſſe, that he thinks on his Conſcience the Scripture meant no ſuch matter as the Councel intended. This none of their Church dare promiſe: for dubius in fide (by their doctrine) eſt haereticus: he that doubts after ſ • uch an authentick determination, is condemned for an heretick: and yet without ſuch aſſurance of being freed from hereſie, this permiſſion of reading Scriptures is not worth God a mercy, ſeeing he muſt at length be conſtrained to believe the Scripture ſaith juſt ſo as the Pope ſaith, albeit his private conſcience informe him to the contrary: ſo that by reading them, he muſt either wound his own conſcience, more then if the uſe of them had been denied him; or elſe uſe them but as a court favour or grace beſtowed upon him by the Pope, for which he muſt in good manners yeeld his full aſſent to his doctrine, with infinite thanks for his bounty. Howſoever (if he be doubtfull in their tenents) he may not read the Scriptures with Calvin, Beza, or any of our Writers Expoſitions, or in any Edition ſave ſuch as they approve, or with the Rhemiſh animadverſions or gloſſes, or according to the analogy of that faith wherein the Jeſuites have catechized him. So that the reading of Scriptures, if their opinions be erroneous (as we hold the Popes deciſions are) ſerves to as good purpoſe for confirming one of their catechizing in the right faith, as the ringing of bells doth to bring a melancholy man out of ſome fooliſh conceit, which runs in his mind: both of them will believe their former imaginations (though never ſo bad) the better, becauſe the one thinks the bells ring, the other, that the Scriptures ſpeak, juſt ſo as he imagines. This Bellarmine cannot diſſemble in his next words: Bound he is to receive the Churches doctrine without examination: but better, he were prepared unto the truth by examining, then by neglecting it to perſiſt ſtill in his blindneſſe. His meaning in plain Engliſh, is this; He and his fellows could wiſh Reformed Churches would all come off at once, and believe as Romaniſts do, without all examination, whether they believe as Chriſtians, or Magicians: but if we will not be ſo forward as they could wiſh we were, they could in the ſecond place be very well content to admit us into their Church again, though after a yeer or two's deliberation, rather then loſe our company for ever.

4 The learned Doctor Whitakers, of famous memory, out of the former place gathered theſe two corollaries: [Every doctrine is to be tried 〈◊〉 Scripture: The Apoſtle taught nothing but what might have been confirmed out of Moſes and the Prophets.] Sacr • boſcus reply to theſe Orthodoxal collections, confirmes me in that conceit I entertained of Romiſh Schoolmen, when I firſt began to read them. They ſeemed to me then, much more now, to handle matters of greateſt moment in divinity, after the ſame faſhion (for all the world) nimble Artiſts do Philoſophical Theorems in the Schools, whiles they are courſed by ſuch as would triumph in their diſgrace. Be the argument brought, in it ſelf never ſo good or forcible to evince the contradictory to their tenents: yet if the opponent in his inference of what was laſt denied, chance but to omit ſome petty terme or clauſe impertinent to the main queſtion, or make his propoſitions more improbable by framing them more univerſal then he needs, occaſion will quickly be taken to interrupt his progreſſe and put him off, eſpecially (if the Anſwerer be ſo well provided) with ſome ſhew of inſtance to the contrary, or abſurdity likely to follow, if all were true his Antagoniſt would ſeeme to prove. Nor do I cenſure this as a fault in youth, or whileſt we are in Ariſtotles forge, ſo the fire be out of us when we come into the Sanctuary. But juſt in this manner doth the Mimical Jeſuite reply to the former truth. Neque pra▪ termit • enda puto duo corollatia, quae ex hoc malo argumento p • jus colligit doctor iſte. Unum eſt: Omnem doctrinam ex ſcripturis eſſe dijudicādam. Alterum. Apoſtolos •… praedica •• e, quod non ex ſcripturis pro-pheticis confirmari poſſer Quaero enim num illi probetur • ae • conſecutio? Paulus praedicans Athenienſibus, ſuam doctrinam confirmavit teſtimonio Atati p •… , recteque 〈◊〉 ciſſent Athenienſes, ſi Aratum ſcrutati ſuiſſent, an ita ſe haberet: Ergo omnis doctrina ex po • tis dijudicanda eſt. Chriſtoph. Sacroboſ • us Dublin. Def. Concil. Trid p. 122. I demand (ſaith he) whether the Doctour would approve this conſequence; Paul preaching to the Athenians confirmed his Doctrine with the teſtimony of the Poet Aratus, and the Athenians had done well if they had ſought whether Aratus had ſaid ſo or no: therefore all Doctrines muſt be judged by Poets. But what if the Beraeans practiſe conſidered alone, or as Jeſuites do Scriptures, onely Mathematically, do not neceſſarily inferre thus much? The Learned Doctors charitable mind would not ſuffer him to ſuſpect any publick Profeſſor of Divinity, as Sacroboſcus was, could be ſo ignorant in Scriptures, as not to conſider (beſides the different eſteem of Prophets, and Poets amongſt the Jews) what Saint Paul had Acts 26, 22. expreſſely ſaid; I obtained help of God, and continue unto this day, witneſsing both unto ſmall and great, ſaying none other things, then thoſe which the Prophets and Moſes did ſay ſhould come. Unleſſe he could have proved Chriſts reſurrection and other Articles of Chriſtian faith, out of Moſes and the Prophets, the Jews exceptions againſt him had been juſt. For they were bound to reſiſt all Doctrines diſſonant to their ancient Ordinances, eſpecially the aboliſhment of Rites and Ceremonies which Paul laboured moſt, knowing the Law-giver meant they ſhould continue no longer then to the alteration of the Prieſthood: but in whoſe maintenance his adverſaries ſhould have ſpent their bloud, whiles ignorant they were, (without default) of the truth Paul taught, as not ſufficiently proved from the ſame Authority, by which their lawes were eſtabliſhed. Nor See Cap. 18. was any Apoſtle, either for his miracles, or other pledges of the Spirit that he could communicate unto others, to be ſo abſolutely believed in all things during his life time, as Moſes and the Prophets writings. For ſeeing the gift of miracles was beſtowed on hypocrites, or ſuch as might fall from any gifts or graces of the ſpirit they had: though the ſpectatours might believe the particular concluſions, to whoſe confirmation the miracles were fitted, yet was it not ſafe, without examination, abſolutely to relie upon him, in all things, that had ſpoken a divine truth once or twice. In that he might be an hypocrite or a diſſembler, for ought others, without evidence of his upright converſation, and perpetuall conſonance to his former Doctrine, could know, he might abuſe his purchaſed reputation to abet ſome dangerous errour. Nor do our Adverſaries (though too too credulous in this kind) think themſelves bound to believe revelations made to another, much leſſe to think that he which is once partaker of the Spirit ſhould for ever be infallible. Upon theſe ſupporters the forementioned Doctors reaſon (which the Jeſuite abuſeth to eſtabliſh the Churches Authority) ſtands ſirme and ſound; Credo id ve • um eſſe quod Deus dicit, quia ille dicit, nec aliam ullam qua • o rationem; non audeo vero homini ta •… tribuere, • e ipſum Deo a qua •• m fac •• m. Wha •• . q 〈◊〉 c. 8. a • g 3. •… tante Sacrob. p. 122. I abſolutely believe all to be tru •… , that • od ſaith, becauſe he ſaith it, nor do I ſeek any other reaſon: but I dare not aſ 〈◊〉 ſo much unto man, leſt I make him equall to God; for God alone, and he in whom the Godhead dwelleth bodily, is immutably juſt and holy. Many others have continued holy and righteous, according to their meaſure untill the end: but who could be certain of this beſides themſelves? no not they themſelves alwayes. And albeit a man that never was in the ſtate of grace, may oft-times deliver that Doctrine which is infallible: yet were it (to ſay no worſe) a grievous tempting of God to rely upon his Doctrine as abſolutely infallible, unleſſe we know him (beſides his ſkill or learning) to be alwayes in ſuch a ſtate. Though both his life and death be moſt religious, his Doctrine muſt approve it ſelf to the preſent Age, and Gods providence muſt commend it to poſterity. Nor did our Saviour, though in life immutably holy, and for Doctrine moſt infallible, aſſume ſo much unto himſelf before his Aſcenſion, as the Jeſuites give to the Pope. For he ſubmitted his Doctrine to Moſes and the Prophets writings. And ſeeing the Jeſuites make leſſe account of Him then the Jews did of Moſes; it is no marvell if they be more violently miſcaried with envious or contemptuous hatred of the Divine truth it ſelf, then the Jews were againſt our Saviour or his Doctrine. Theſe even when they could not anſwer his reaſons, drawn from Scriptures received, though moſt offenſive to their diſtemperate humour, were aſhamed to call Moſes and the Prophets Authority in queſtion, or to demand, how do ye know God ſpake by them? Muſt not the Churches infallibility herein aſſure you? And So Canus argueth. See him cited, li. 2. cap. 22 parag 8 if it teach you to diſcerne Gods Word from mans, muſt it not likewiſe teach you to diſtinguiſh the divine ſence of it from humane? This is a ſtrain of Atheiſme, which could never find harbour in any profeſſing the knowledge of the true God, before the brood of Antichriſt grew ſo fluſh, as to ſeek the recovery of that battail againſt Gods Saints on Earth, which Lucifer their Father and his followers loſt againſt Michael and his holy Angels in Heaven.

CAP. XXV.

A brief taſte of our Adverſaries blaſphemous and Atheiſtical aſſertions in this argument from ſome inſtances of two of their greateſt Doctours Bellarmin and Valentian: That if faith cannot be perfect without the ſolemne teſtification of that Church, the rarity of ſuch teſtifications will cauſe infidelity.

1 FOr a further competent teſtimonie of blaſphemies in this kind where-with we charge the Church of Rome, let the Reader judge by theſe two inſtances following, whether the Chriſtian world have not ſucked the deadlieſt poiſon that could evaporate from the infernal lake, through Bellarmines and Valentians pens. Valentian, as if he meant to out-flout the Apoſtle for prohibiting all beſides the great Paſtor Chriſt Jeſus, for being Lords over mens faith, will have an infallible authority which may ſit as Judge and Miſtreſſe of all Controverſies of faith, and this to be not the Quod ſi igitur aliquam humanam auctoritatem divina aſsiſtentia infallibilē, magiſtram ac judicem omnibus qu • eſti •… i • us fidei, ex • are neceſſe eſt, ut ſuperiùs, parag. 1. probavimus: neque verò ea eſt illorum hominum propria, qui o •… divi •• m doctrinam aut verbo, aut ſcripto tradiderunt, & vita deſuncti ſunt ut jam etiam probatum eſt; reſtat, ut • v • va •… auctoritas, ſucceſsione ſemper inter fideles preſens, quemadmodum in aſſertione noſtra poſuimus. Valent. Tem. 3 in AA •… diſ. 1. q. 1. de object. ſidei punct. 7. parag 12. vide annot. lib. 2. cap. 30. parag. 21. authoritie of one or two men deceaſed, not peculiar to ſuch as in times paſt have uttered the divine truth either by mouth or pen, and commended it unto poſterity; but an authority continuing in force and ſtrength amongst the faithfull thorowout all ages, able perſptcuouſly and openly to give ſentence in all Controverſies of Faith. Yet as theſe Embaſſadours of God deceaſed, cannot be Judges: ſhall they therefore have no Say at all in deciding conroverſies of faith? You may not think a Jeſuite would take Jeſus Name in vain: he will never for ſhame, exclude his Maſter for having at leaſt a finger in the government of the Church: Why, what is his office? or what is the uſe of his authority, regiſtred by his Apoſtles and Evangeliſts? Not ſo little as you would ween. For, his ſpeeches, amongſt others that in their life time have infallibly taught divine truths by mouth or pen, may be conſulted as a witneſſe or written law in caſes of faith, but after a certain ſort and manner, either to ſpeak the truth, or ſomewhat thereto not impertinent, as ſhall be declared in due place. The place he means, is, where he diſputes whether the Pope be bound to conſult other authority beſides his own or uſe any means to ſearch the truth before he paſſe ſentence ex cath • dra, that is, before he charge the whole Chriſtian World to believe his deciſion This he thinks expedient, but ſo far forth onely, as if it pleaſe his Holineſſe to enjoyn the belief of ſome particular point upon the whole World, all muſt believe that he hath conſulted Scripture and Antiquity, as far as was requiſit for that point, as you ſhall after hear.

2 That in ſuch Controverſies he includes, The means of knowing Scriptures to be the Word of God: is evident out of his own words in the fore-cited place. For the knowledge of Scriptures he would have to be an eſpecial point of faith, yet ſuch as cannot be proved by Scripture, but by this living and ſpeaking authority, as he expreſſely contends in the eleventh paragraph of the ſame queſtion. His concluſion is; If it be neceſſary, there ſhould be ſome authority, though humane, yet by divine aſsiſtance infallible, to ſit as Miſtreſſe and Judge in all controverſies of faith, and not to be appropriated to any deceaſed, as is already proved: it remains that it be alwayes living in the Church, alwayes preſent amongst the faithfull by ſucceſsion, he means of Popes. Thus you ſee the preſent Pope muſt be Judge, and Chriſt and his Apoſtles muſt be brought in as witneſſes. And yet whether there were ſuch a Chriſt, as Saint Matthew, Mark, Luke, and John tell us, there was; or whether the Goſpels which go under their names be Apocryphal, and that of Bartholomews onely Canonical, we cannot know but by the Popes teſtimony: ſo that in the end, he is the onely Judge, and onely witneſſe, both of Chriſt, the Apoſtles, and their writings; yea of all divine truths, at leaſt aſſiſted with his Biſhops and Cardinals. Which Tertium • eſtimonium eſt Concilij •• identini ſelf. 7. Can. 1. ubi additut an •… thema neganubus ſeprem eſſe vera & propria Sacramenta: •• od teſtimonium etiamſi nullum haberemus aliud deberet ſufficere. Nam ſi tollamus authoritatem preſentis Eccleſ • ae. & •… ſentis Concilij; in dubium revocari poterunt o • mium ali • rum Conciliorum decreta, & tota ſides Chriſtiana. S •… er 〈◊〉 haec ſuit conſuetudo apud Chriſtianos, ut exop • tas controverſias definirent Epiſcopi, qui tunc vivebant. Et p •… 〈◊〉 Conciliorum veterum, & omnium dogmatum firmitas pendet ab authoritate pr • ſentis Eccle •… . Non enim habe •… teſtimonium infallibile, quod Concilia illa fuerint, & legitima fuerint, & hoc aut illud definieri • t, niſi quia Eccleſia, •… un • eſt, & errare non poteſt, ita ſentit & docet: quod enim hiſtorici quidam meminerint eorum Conciliorum, non p •• eſt parere fidem, niſi humanam, cui poteſt ſubeſſe falſum. Bellarm. de Eſſ. Sac. lib. 2. cap. 25. Bellarmine though otherwiſe a great deal more wary then Valentian, hath plainly uttered. Unleſſe (ſaith he) it were for the authority of the preſent Church of Rome (he means the Trent Councel) the whole Chriſtian faith might be called in queſtion; ſo might all the Acts and Decrees of former Councels: his reaſon was becauſe we cannot know theſe Antiquities but onely by Tradition and hiſtorical relation, which are not able to produce divine, firme, infallible faith.

3 Thus whileſt this great Clerk would dig a pit for the blind (for he could not hope (I think) this block ſhould ſtumble any that hath eyes in his head) he is fallen into the middeſt of it himſelf: by ſeeking to undermine us, he hath ſmothered himſelf and buried the cauſe he was to maintain. For if without the Trent Councels teſtification we cannot by divine faith believe the Scriptures, or former Councels, to be of Divine authority; How can ſuch as were born within theſe thirty yeers, believe that Councel it ſe • t, which ended above fourty years ago? Few this day living were Auditors of the Cardinals and Biſhops deciſions there aſſembled; not hearing them, their ſaith muſt needs be grounded upon hear-ſayes. Again, if it be true, the Scriptures cannot be known to be divine, but by the Authority of the preſent vi • ible Church: If this Church do not viva vo •• confirme all Chriſtians in this fundamental truth, their faith cannot be divine, but hu▪ mane. What the Pope or his Cardinals think of theſe points, is more then any living knows unleſ • e they hear them ſpeak, and then it may be a great queſtion whether they ſpeak as they think. Pope Alexander the ſixths deciſions ſhould have been negative, like the fools bolt in the Pſalm, T • er • is no God, No Chriſt, No Goſpel, for ſo his meaning might have been interpreted, as they ſay dreams are, by contraries, ſeeing he never ſpake as he thought. Laſtly, if the Trent Councel were ſo neceſſary for the confirmation of Scriptures and other Orthodoxal writings, how deteſtable was your Clergies backwardneſſe to affoord the Chriſtian World this ſpiritual comfort? For, whether fear it were the Popes Authority ſhould be curbed▪ on meer ſloth and neglect of matters divine that did detain them; their ſhifts to put the Emperour off, the Reader may ſufficiently conjecture from •… , quo • nimi • um ſ • igere & nihil minus quam de cogendo concilio cogitare video, cuius, ut ſpes 〈◊〉 prius •… 〈◊〉 incitabat, ſic deſperatio jamp • idem hebetar atque retardat: quos enim maximè in publicam Eccleſ • a •… bue, atque ejus dignitatis aug • nd • nullam occaſionem •… ternuttere oportebat, ab ijs Co • c •• ij r • i •… quam alias, • unc •… n •… aria, n • entionem fi • ri •… al o • en p • re video, quam c • m bellum aut •… cipes Chriſtianos, au • in • pendet. Se • ul • . Lab. 2. • piſt. 〈◊〉 . In his pijs deliberati • ni •• s, illud •… ſin • um d •• ietum in p • in is •• ur 〈◊〉 renovarique • oler, ne qua •… in aliquo • ite coacto •… da •… in dubium a • diſputatio • en revocet • r. Cujus ſacroſancti d • cr • ti • a vis eſt, ut hoc uno c • ncta •… ranorum 〈◊〉 ▪ Qu • d enim novi exc • gita • unt ingenicſi artifice • ? quid vero a • terunt quod •… dan •• ta ſ • nt •• tia? Hac cum ita ſint, religiouis n • orunique ſummam in hu • uſn odi •… doctorum ho • i •• m di • pu • ationi, & quaſi certamini aqua • is utri • que claſ • ibus, & quid • m l • c • •… 〈◊〉 Maxi •• i volunta •• per • itti, •• nne ſin • ile eſt, ac ſi quos capitalium, & n • anifeſtorum •… & cum ſumma auctoritate damnare, ſummus Magiſ • ratus ſic ſuam •… ut 〈◊〉 pl • ne conf •… in leges receptas ſacro •• nctas, quae a • g • te di • putent, & c • m juſ • it • a, & inn •… v • cent▪ •… de vetere ſua paternaque poſſeſsione judicibu • quoque •… •… Lib. 2. Ep •• t 28. Sepul veda at that time Chronicler to the Emperour in his Epiſtle to Cardinal Cont • r •• one of the Popes Legates in that Councel; That my intermiſs •• n of writing, and ſilence in that queſtion concerning the Correction of the • ear, hath 〈◊〉 ſo long; I wiſh the fault had laid in my ſlouth or forgetfulne •• , that I might have been hence oc • aſioned to acknowledge and depreccate the blan •• , rather then (as no • I freely muſt) impute the true cauſe to the negligence of your Roman • Prieſts, whom I perceive to wax cold, and to think of nothing leſſe then of calling the Councel: with hop • whereof as heret • fore I was excited, ſo now •• ſpair hath made me dull. For I ſee well that ſuch as are moſt bound to have a •• gilant care o • the Churches publick welfare, and not to foreſlow any opportunity of increaſing her dignity; never ſo much as mention the Councel, (at this time as nec • ſſary, as alwayes uſefull) but when Chriſtians either are al • caay, or are lik •… be at viriance. In one word, never but then, when there is ſure hope it may b •… hinde • ed by their diſcord. For when peace gets it turn, and all is quiet, not 〈◊〉 word of the Councel. So as what they aime at by theſe unſeaſonable 〈◊〉 , is ſo manifeſt, as will not ſuffer the ſlon eſt capacity to live in doubt or ſ •• pition.

4 This great Learned Antiquaries Learned advice, in •… • ile ſent to the ſame Cardinall, then imployed by the •… cel, was, not to ſuffer matters Decreed in any former •… aſſembled together, to be diſputed or called in queſtion. Sufferance hereof was in his judgement no leſle prejudicial to the State Eccleſiaſtick, then unto the temporal it would be, to permit malefactors traverſe the equity of publick Lawes eſtabliſhed and known, after ſufficient proof or confeſſion made of Capital offences committed againſt them. The marginal quotations of the Trent Councel, compared with this grave admonition, which had antiquitie-cuſtomes Canonical, as the Authour urgeth, to give it Countenance, may ſerve as a perfect Index for our inſtruction, with what prejudice the Biſhops there aſſembled came to determine, by whoſe manuduction or ſet rules they drew their ſuppoſed inerrable lines of life. Now it is impoſſible any determination, that takes it force from multitude of voyces, ſhould be either in it ſelf more certain, or more forcible to perſwade others, then are the motives or inducements that ſwayed the ſuffragants ſo to determine; and theſe in this caſe could, by Bellarmines reaſon, be but hiſtorical perſwaſions or preſumptions. For no Jeſuite I think, will ſay theſe Biſhops had the Popes ſentence ex Cathedra, to aſſure them before-hand what Councels had been lawfully called, and fully confirmed; or whether all the ancient Canons they afterwards reeſtabliſhed were already as authentick and certain as they could be made: For ſo it had been a labour altogether loſt, yea a matter no leſſe prophane then rebaptization, to have confirmed them by ſuffrages of Biſhops, after their Cathedral confirmation by the Pope. Even of his Holineſſe himſelf, whoſe verdict (as in this caſe muſt finally be ſuppoſed) addes Divine credence unto teſtifications in their own nature fallible and meerly humane, the queſtion propoſed in the former Section remains ſtill inſoluble. For without the relation of ſome Hiſtorian, or Regiſter, or eſpecial revelation from above, no Pope can divine how many Councels have been held, much leſſe what was finally determined in every ancient Canon confirmed by the Biſhops aſſembled at Trent. Special revelations, ſuch as the Prophets had, they acknowledge none. And yet diſtinctly to tell what hath been done in times paſt, or places afar off, without relying on others relations, is an extraordinary effect of ſpecial revelation, a work of higher nature and greater difficulty, then Prophetical prediction of things to come. Are then the relations of Hiſtorians, or Regiſters of Ancient Councels divine and authentick. Not without the Popes ratification: with it they are? Yes, or elſe a great part of Roman faith by Bellarmines reaſon can be but humane.

5 Hence may we ſafely annex a corollary, as neceſſary, as ſutable to the main concluſion propoſed, for the principal ſubject of this Section. [As the Popes authority is, by Jeſuiticall Doctrine made much greater then our Savi •• rs, ſo may the aſsiſtance or countenance of his Omnipotent ſpirit, make the reports of any temporizing Hiſtorian, or mercenary Regiſter, as divine, authenti • k an •… •• rtain, as any Prophetical or Apoſtolical teſtimonies of the Meſsiah] Yea, if it ſhould pleaſe him to authorize Baronius Annals, or relations of former Councels, their credit ſhould be no leſſe then the Evangeliſts. Yea hence it followes, (as the diſcre • t Reader without further repetition of what hath here been ſaid, or new ſuggeſtion of the reaſons whereon the inference is grounded, will (I hope) of his own accord Chap. 31. paragraph. 5. hereafter collect) That determinations proceeding upon any knaves or looſe companions teſtimonies, though more looſely examined, ſo examined at all, or taken for examined by the Pope, ſhall, by his approbation, be of force as all-ſufficient, either for producing Divine belief of mens ſpiritual worth we never heard of, or for warranting daily performance of Religious worſhip to their memory, as any declaration he can make upon our Saviours promiſes unto his Apoſtles. For we may not more doubt of any Religion he ſhal authorize, or any mans ſalvation canonized by him (whoſoever be the Relators of their life and death) then of S. Peters, though our Saviour promiſed he ſhould be ſaved. The reaſon is plain. The Pope is ſole Judge of all divine Oracles: our Saviour (as you have heard out of Valentian) is but a witneſſe, and ſo may others be, whomſoever he ſhall admit.

SECT. IV.

Containing the third branch of Romiſh blaſphemy, or the laſt degree of great Antichriſts exaltation, utterly overthrowing the whole foundation of Chriſtian Religion, prepoſterouſly inverting both Law and Goſpel to Gods diſhonour, and advancement of Satans Kingdom.

THat the authority challenged by the Romiſh Church is altogether prejudicial to Gods word, greater then either the viſible Church of Iſrael from Moſes till Chriſt, or Chriſt himſelf or his Apoſtles, either before or after his reſurrection, did either practiſe or lay claim to; is evident from the former treatiſe. It remains we demonſtrate, how the acknowledgement of this moſt abſolute, moſt infallible authority, doth quite alienate our faith and allegeance from God and the Trinity, unto the Pope and his triple Crown. The Propoſition then we are to prove is this, Whoſoever ſtedfaſtly believes the abſolute authority of the Romiſh Church, as now it is taught, doth truly and properly believe no article of Chriſtian faith, no God, no Trinity, no Chriſt, no redemption, no reſurrection, no heavenly joyes, no hell.

CAP. XXVI.

The Jeſuites unwillingneſſe to acknowledge the Churches propoſal for the true cauſe of his ſaith: of differences and agreements about the final Reſolution of ſaith, either amongst the Adverſaries themſelves, or betwixt us and them.

1 THe concluſion propoſed follows out of their principles before In the •… • ing •… the ſecond Section. Chap. 2, & 3. mentioned, and afterwards to be reiterated, that they may be the more throughly ſounded. But ere we come to raze the very foundation of their painted wals, a few weak forts muſt be overthrown, vvhich ſome have erected in hope thereby to ſave their Church from battery. Val •… ian T •• n. 2. in A •… . Falentian (as you heard before) ſeeing his Mother would lie more open to our aſ • aults, if they ſhould admit this manner of ſpeech. [I believe this or that propoſition or article of ſaith, becauſe the holy Church doth ſo inſtruct me;] would mitigate the harſhneſſe of it, thus▪ [If you ask me, why I believe a Trinity, or God to be one in three perſons, I would anſwer, becauſe God hath revealed this myſtery.] The divine revelation then is the cauſe of your Belief in this particular. But how do you know, how can you Believe, that God hath revealed this? by another divine revelation? No. For ſo we ſhould run from revelation to revelation without end. If by revelation you do not believe it by what means elſe? By the infallible propoſal of the Church, as a condition, without which I could not believe it. Mark the myſticalneſſe of this ſpeech, Ob propoſitionem Eccleſiae infallibilem, For the Churches infallible propoſal. Is not this as much as if he had ſaid, becauſe the Church, vvhich is infallible, propoſeth it to me? Why then doth he make it but a condition neceſſary or requiſite to this aſſent? • elik • he meant not ſo, but vvould have us to ſee the condition, not the true and principal cauſe of his belief. The Churches authority, by his doctrine, may in divers reſpects be truly ſaid both a cauſe and condition; Or, to ſpeak more diſtinctly; the Churches propoſal is a condition without vvhich no man can ordinarily believe propoſitions of faith: the infallibility of her propoſal is the true and only cauſe of every Roman Catholicks belief in all points. This denial of the Churches authority to be (according to their principles) the true cauſe of belief, Is the ſconſe that muſt firſt be overthrown; but after a friendly parly of the difference betwixt us.

2 Valentian, if we wel obſerve his proceſſe in the forecited place, proves only that, which none in reformed Churches did ever deny; albeit he profe • more in his premiſes: which whileſt he ſeeks to perform, he hath only proved him ſelf a ridiculous Atheiſt; as partly is ſhewed in the former treatiſes, and ſhall more fully appear in the end of this. To eaſe his fellows hereafter of ſuch unneceſſary, or impertinent pains, as oft times they take, I dare avouch in the behalf of all my brethren in reformed Churches, no Jeſuite •… al be more forward to demand, then we to grant, That God in theſe later dayes doth not teach men the Goſpel in ſuch ſort, as he did S. Paul, Without the help or miniſterie of man. In •… it is true: He 〈◊〉 hath not the Church for his Mother ha • h not God for his Father. We maintain as wel as they, God is not a father to ſuch as will not acknowledge the Church for their Mother. Notwithſtanding, thus we conceive and ſpeak of the Church indefinitely taken, not conſined to any determinate place, not appropriated to any individual, or ſingularized perſons. Now to verifie an indefinite ſpeech or propoſition, the truth of any one particular ſufficeth: As he that ſhould ſay, Socrates by man was taught his learning, doth not mean the ſpecifical nature, or whole Mankind; but that Socrates, as others, had one man or other at the firſt to inſtruct him. The ſame Dialect we uſe, when we ſay, Every one that truly cals God father, receives inſtructions from the Church his Mother, that is, from ſome in the Church lawfully ordained for planting faith; unto whom ſuch Filial Obedience, Lib. 2 cap. 4. and 〈◊〉 , &c. as elſewhere we have ſpoken of, is due. The difference likewiſe between the Romaniſts and us, hath Lib. 2. Sect 〈◊〉 and cap 1. 〈◊〉 . and 19. partly been diſcuſſed before. In brief, it is thus: We hold this Miniſtery of the Church is a neceſſary condition, or mean precedent, for bringing us to the Infallible Truth, or true ſenſe of Gods word; yet no infallible Rule whereon finally or abſolutely we muſt rely, either for diſcerning divine Revelations, or their true meaning. But as thoſe reſent •• ances of colours, which we term Species viſibiles, are not ſeen themſelves, though neceſſary for the ſight of real colours: ſo this Miniſiery of the Church, al •… in it ſelf not infallible, is yet neceſſarily required, for our right apprehenſion 〈◊〉 the Divine Truth, which in it ſelf alone is moſt infallible; yea as infallible to us as it was ‖ to the Apoſtles or Prophets, after it be rightly apprehended. The difference is in the manner of apprehending or conceiving it. ▪ They conceived it immediately, without the Miniſtery or inſtruction of man; ſo cannot 〈1 paragraph〉 . we. This difference elſewhere I have thus reſembled, As trees and plants, now growing up by the ordinary huſbandry of man from ſeeds precedent, are of the ſame kind and quality, with ſuch as vvere immediately created by the hand of God: ſo is the immediate ground of ours, the Prophets and Apoſtles Faith the ſame. Albeit theirs was immediately planted by the finger of God, ours propagated from their ſeed, Sown and cheriſhed, by the daily induſtry of faithful Miniſters.

3 Neither in the ſubſtance of this aſſertion, nor manner of the explication, do we much differ, if ought, from 〈◊〉 hic Earorem diſſimulare non poſſum, qui 〈◊〉 , Fidem noſtram cò tanquam in ultimam •… am reducendam eſſe, ut credamus Ec •… 〈◊〉 vera •• m, cui prius (inquiunt) aſſentimur 〈◊〉 acqu •• uam quàm per infuſam. Quod ſive •… ratio formalis inſuſae Fidei non eſſet ve •… , ſed creata.—. Praeterea Apoſtoli & P • ophe 〈◊〉〈◊〉 ultimò fidem ſuam in divinam & •… em & veritatem. Ergo nos in humanam •… fidem noſtram non reſolvimus. •… Fides eſt, idem que p • oinde habet objectum, 〈◊〉 ; formalem. Confirmat autem hoc, vel maxin è, quod ea quae per accidens conting •• t, 〈◊〉 alicujus habitus, non variant ilius object • rationem. ſed articulos credendos 〈◊〉 per hos, au •• llos homines, per accidens om •… . Cum ergo Prop • eta & Apoſtoli aſ •… articulis ſidei, quia Deus revelavit: eandem qu • qi nos credendi rationem habebimus; Niſi 〈◊〉 Fides noſtra non eſt virtus Theologica, cujus videlicet prima & formalis ratio, ſi his credimus, non 〈◊〉 , 〈◊〉 humana veritas eſt. Canus. Lib. 2. loc. Theol. Cap. 8. Canus in his ſecond book, where he taxeth Scotus, Durand, and others for affirming the laſt reſolution of our faith was to be made into the veracity or infallibility of the Church. The Apoſtles and Prophets (ſaith he) reſolved their faith into truth and authority divine: Therefore we muſt not reſolve our faith into the humane authority of the Church: For the faith is the ſame, and muſt have the ſame Formal Reaſon. For better confirmation of which aſſertion he adds this reaſon; Things incident to the object of any habit by accident, do not alter the formal reaſon of the object. Now that the Articles of faith ſhould be propoſed by theſe, or theſe men, is meerly accidental: wherefore ſeeing the Apoſtles and Prophets did aſſent unto the Articles of faith, becauſe God revealed them, the reaſon of our aſſent muſt be the ſame. Laſtly, he concludes, that the Churches authority, miracles, or the like, are only ſuch precedent conditions, or means for begetting faith, as ſenſitive knowledge, exhortations, or adviſe of Maſters, are for bringing us to certain knowledge in demonſtrative faculties. Had either this great Divine ſpoken conſequently to this doctrine, in his 5th Book, or would the Jeſuites avouch no more then here he doth; vve ſhould be glad to give them the right hand of fellowſhip in this point. But they go all a wrong way unto the truth, or would to God any way to the truth, or not directly to overthrow it. Catharinus, though in a manner ours, in that queſtion about the certainty of ſalvation, ſaith more, perhaps, then they meant, whom Canus late taxed; Avouching (as At (in • uit Cath •… ) ſoli ſider Catholicae conv • nit, ut • i ſa • um ſubeſſe nequcat, quoniam eſt de objecto pro bato ab Eccleſia. Fidei autem divinae particula • i ſaltum ſubeſſe poteſt, quoniam eſt de objecto non probato ab Eccleſia. Reſpondeo, novam at que inauditam hanc eſſe doctrinam, ut ſidei divinae poſſit ſubeſſe ſalſum, antequam ejus objectum probatum fuerit ab Eccleſia. Probatio enim 〈◊〉 •… innoteſcat, objectum illud eſſe revelatum à Deo, & propter hoc certum, & indubitatun; non autem •… verbo Dei aliquid revelantis. Ita que implicat contiadictionem, ut aliquid ſit revelantis à De • , & 〈◊〉 •… ve illud ab Eccleſia probatum ſit, ſive non ſit. Alioqui quod CHRISTUS Paralytico & 〈◊〉 •… ti • i peccata tua, poterat eſſe falſum, quia nondum fuerat ab Eccleſia approbatum; quis ita de •… CHRISTI ab Eccl •• ae approbatione pendere arbitretur? Et ſi quis inſantem baptizer, •… , nonne 〈◊〉 cenſebitur, ſi dubitet an inſans ille ſit vere juſtificatus? Et tamen non eſt hoc obje •… ab •… , &c. Bell. lib. 3. de Juſtific. cap. 3. Bellarmin cites his opinion) that divine faith could not be certain and infallible, unleſſe it were of an object approved by the Church. Whence would follow, what Bellarmin there infers, that the Apoſtles and Prophets ſhould not have been certain of their Revelations, immediately ſent from God, until the Church had approved them; which is a doctrine wel deſerving a ſharper cenſure then Bellarmin beſtows on Cathirinus. Albeit, to ſpeak the truth, Bellarmin was no fit man to cenſure, though the other moſt worthy to be ſeverely cenſured. Catharinus might have replied, that the Prophets and Apoſtles, at leaſt our Saviour, in whom Bellarmin inſtanceth, vvere the true Church, as wel as they make the Pope. Nor can See the 〈◊〉 Chapter. Valentia's with other late • eſuites opinions, by any pretence or thew, hardly Bellarmins own, be cleared from the ſame inconveniences he objects to Catharinus, as will appear upon better examination to be made hereafter.

CAP. XXVII.

That the Churches Propoſal is the true, immediate, and prime cauſe of all obſolute belief any Romaniſt can have, concerning any determinate divine Revelation.

1 WHereas Valentian and (as he ſayes) Caietan, deny the Churches infallible propoſal to be the cauſe why we believe divine Revelations: This ſpeech of his is Equivocal, and in the equivocation of it (I think) Valentian ſought to hide the truth. The ambiguity or Fallacy, is the ſame which was Chap. 2. diſcloſed in Bellarmins reply unto us objecting, that Pontificians make the Churches authority greater then Scriptures. In this place, as in that the word of God, or divine revelations, may be taken, either indefinitely, for whatſoever God ſhall be ſuppoſed to ſpeak, or, for thoſe particular Scriptures or Revela tions which we ſuppoſe he hath already revealed and ſpoken. Or, Valentian may ſpeak of the object of our belief, not of belief it ſelf. If we take his meaning in the former ſenſe; what he faith is moſt true. For the Churches infallibility is no cauſe why we believe that to be true vvhich vve ſuppoſe God hath revealed: nor did vve ever charge them with this aſſertion. This is an Axiom of nature preſuppoſed in all Religions; yet of which none ever knew to make ſo great ſecular uſe as the Romiſh Church doth. But if we ſpeak of that Canon of Scripture which vve have, or any things contained in it; (all which vve and our adverſaries joyntly ſuppoſe to have come from God) the only cauſe vvhy vve do or can rightly believe them, is, by Jeſuitical doctrine, the Churches infallibility that commends them unto us.

2 If that Church which Valentian holds ſo infallible ſhould have ſaid unto him totidem verbis: you muſt believe the books of Maccabees are canonical, even for this reaſon, that your holy Catholick Mother tels you ſo: he durſt not but have believed as wel the reaſon as the matter propoſed; [To wit, That theſe Books were Canonical, becauſe the Church had enjoyned him ſo to think:] albeit his private conſcience, left to Gods grace and it ſelf, would rather have held the Negative. For if we believe, as the Papiſts generally inſtruct us, that we our ſelves, all private ſpirits, may erre in every perſwa • on of faith, but the Church which onely is aſſiſted by a publick ſpirit, cannot poſſibly teach amiſle in any: We muſt upon terms as peremptory, and in equal degree, believe every particular point of faith, becauſe the Church ſo teacheth us, not becauſe we certainly apprehend the truth of it in itſelf. For we may erre, but this publick ſpirit cannot. And conſequently we muſt infallibly believe theſe propoſitions ‖ [Chriſt is the Redeemer of the world, not Mahomet, ‖ There is a Trinity of perſons in the divine nature] for this reaſon V • d. Cap 〈◊〉 . P •… . only that the Church commends them unto us for divine revelations: ſeeing by their arguments brought to diſprove the ſufficiency of Scriptures or certainty of private ſpirits, no other means poſſible is left us. Nay, were they true, we ſhould be only certain, that without the Churches propoſal, we ſtil muſt be moſt uncertain, in theſe and all other points; becauſe the ſons are perpetually obnoxious to errour, from which the mother is everlaſtingly priviledged. The ſame propoſitions and concluſions we might conditionally believe to be abſolutely authentick, upon ſuppoſal they were Gods word: but that they are his word, or revelations truly divine, we cannot firmly believe, but only by firm adherence to the Churches infallible authority, as was in the ſecond 〈1 paragraph〉 . Section deduced out of the Adverſaries principles. Hence it follows that every particular propoſition of Faith, hath ſuch a proper cauſal dependance upon the Churches propoſal, as the concluſion hath upon the premiſſes, or any particular upon it univerſal. Thus much 〈1 paragraph〉 . Sacroboſcus grants.

3 Suppoſe God ſhould ſpeak unto us face to face, what reaſon had we abſolutely and infallibly to believe him, but becauſe we know his words to be infallible? his infallibility then ſhould be the proper cauſe of our belief. For the ſame reaſon, ſeeing he doth not ſpeak unto us face to face, as he did to Moſes, but as our adverſaries ſay, reveals his will obſcurely, ſo as the Revealer is not manifeſted unto us; but his meaning is by the viſible Church ( Vide Annot. •… . Pa •… 5. which is to us in ſtead of Prophets, Apoſtles, and Chriſt himſelf, and all the ſeveral manners God uſed to ſpeak unto the world, before he ſpake to it by his only ſon) this Panthea's infallibility muſt be the true and proper cauſe of our Belief: And •… . non propter infidelitatem propriè, ut eſt vit • um contra fidem Catholicam, reprehendi, ſed •… & duritiem coldis. Pertinet enim ad prudentiam inſu • am, & ad donum Conſilii, ejuſmodi praeb • re vel negare, conſideratis circumſtantiis, quae docent eas eſſe à Deo vel non: •… , ex prudentia & do • o conſilii credere illis debuiſſent. Valent. Diſp. 1. Quaeſt. 1. De objecto fidei •… this Poſition is, becauſe, Sola Divina Revelatio ab Eccleſia propoſita eſt objectum fidei. Valentian himſelf thinks that Sarah and others of the old world, to whom God ſpake in private, either by the mouth of Angels, his ſon, or holy ſpirit, or by what means ſoever; did not ſin againſt the doctrine of ſaith or through unbelief, when they did not believe Gods promiſes. They did herein unadviſedly, not unbelievingly. Why not unbelievingly? becauſe the viſible Church did not propoſe theſe promiſes unto them.

4 If not to believe the viſible Churches propoſals, be that which makes diſtruſt or diſſidence to Gods promiſes, infidelity: then to believe them, is the true cauſe of believing Gods promiſes: or if Sarah and others did (as Valentian faith) unadviſedly or imprudently, in not aſſenting to divine truths propoſed by Angels: ſurely they had done only prudently and adviſedly in aſſenting to them; their aſſent had not been truly and properly belief. So that by this aſſertion, the Churches propoſal hath the very remonſtrative note and character of the immediat and prime cauſe, whereby we believe and know matters of ſaith. For whatſoever elſe can concur, without this, our aſlent to divine truths propoſed is not true Catholick belief; but firmly believing this infallibility, we cannot erre in any other point of faith.

5 This truth 〈1 paragraph〉 . Valentian elſewhere could not diſſemble, howſoever in his proſeſſed reſolution of Faith he ſought to cover it by change of apparel; Inveſting the Churches propoſal only with the title of a Condition requiſite, and yet withal (ſo diſlonant is falſity to it ſelf) making it the Reaſon of believing divine Revelations. If a reaſon it be, why we ſhould believe them, need, muſt it ſway any reaſonable minde to embrace their truth. And whatſoever inclines our minds to the embracement of any truth, is the proper efficient cauſe of belif or aſſent unto the ſame. Yea Efficiency or Cauſality it ſelf doth Formally conſiſt in this inclination of the minde. Nor is it poſſible this propoſal of the Church ſhould move our minds to imbrace divine Revelations by any other means then by believing it: And Belief it ſelf being an inclination or motion of the mind, our minds muſt firſt be moved by the Churches propoſal, ere it can move them at all to aſſent unto other divine truths. Again, Valent. Tom. 3. in Aqum. 〈◊〉 Quaeſt 1. De object. fidei. Punct. 1. Part. 10. His words are quoted. lib. 〈◊〉 . cap 30. Parag 16. Valentian grants that the orthodoxal or catechiſtical anſwer to this interrogation;. [Why do you believe the doctrine of the Trinity to be a divine revelation?] is [becauſe the Church propoſeth it to me for ſuch.] He that admits this anſwer for ſound and Catholick, and yet denies the Churches propoſal to be the true and proper cauſe of his Belief in the former point, hath ſmothered, doubtleſſe, the light of nature, by admitting too much artificial ſubtilty into his brains. For if a man ſhould aſk, why do you believe there is a fire in yonder houſe? and anſwer were made, Becauſe I ſee the ſmoak go out of the Chimney: ſhould the party thus anſwering in good earneſt, peremptorily deny, the ſight of the ſmoak to be the cauſe of his Belief there was a fire; he deſerved very wel to have either his tongue ſcorched with the one, or his eys put out with the other. Albeit if we ſpeak of the things themſelves, not of his Belief concerning them, the fire was the true cauſe of the ſmoak, not the ſmoak of the fire. But whatſoever it be, [Cauſe, Condition, Circumſtance, or Effect,] that truly ſatisſieth this demand, [Why do you believe this or that] it is a true and proper cauſe of our belief, though not of the thing believed. If then we admit the Churches propoſal to be but a condition annexed to divine revelations: yet if it be an infallible [medium] or mean; or as our adverſaries all agree, The only mean infallible, whereby we can rightly believe this or that to be a divine revelation; it is the true and only infallible cauſe of our Belief. That ſpeech of Valentian, which to any ordinary mans capacity includes as much as we now ſay, was Lib 2. cap. 16. Part. 8. before alledged, [That Scripture which is commended and expounded unto us by the Church, is, eo ipſo, even for this reaſon, moſt authentick and clear.] He could not, more emphatically, have expreſſed the Churches propoſal to be the true and prime cauſe, why particular or determinate divine revelations become ſo credible unto us. His Second, Voluerit igitur de ſide ſupernaturali 〈◊〉 loqui 〈◊〉 diſſert à 〈◊〉 a •… & acquiſita: & vim generandi fidem habere, quicquid ad actum ſive ex parte parentiae, ſive ex parte object • eſt neceſſarium. Verum •… Eccleſia; quae reſpectu noſtri eſt cauſa proponens, ut eſt ſupra explicatum. And a little after; An •… Eccleſiae proponentis, & loquentis Dei in SCriptura, reſpectu actus fidei, ſe habent 〈◊〉 lumen, & •… 〈◊〉 ; vel quemadmodum potentia, & diſpoſitiones in materia ſe habent, reſpectu actus informationis •… & quod conſequens eſt, quae habetur fides a Scriptura Dei mentem contmente, eadem habetur ab Ec •… 〈◊〉 Dei, & quis ſit verus ſcripturae ſenſus, indicante. Sacroboſeus Def. Decr. •… Sertent. Bella • m. cap •… . pag 105. Sacroboſ • us hath many ſpeeches (to be inſerted hereafter) to the ſame effect. Amongſt others where D • . Whittaker objects, that the principal cauſe of faith is by Papiſts aſcribed unto the Church; he denies it only thus far [What we believe for the Churches propoſal, we jointly believe for God ſpeaking either in his written word, or by tradition:] Yet, if a man ſhould have aſked him why he did, or how poſſibly he could, infallibly believe that God did ſpeak all the words either contained in the Bible, or in their traditions: he muſt have given either a womans anſwer, [becauſe God ſpake them] or this, [becauſe our holy mother the Church doth ſay ſo.] For elſewhere he plainly Vide Annot. Cap. 30. Parag. 4. V • get (Whittakerus) qui ſenſum •… 〈◊〉 , niſi quia ſic Eccleſia ſtatuit, non propter Prophetieam & Apoſto • icam Scripturam, tribuit auguſtionem •… Ecclefiae quam Scripturae: ſed cum in fide hac duo ſint, quid & propter quid, Papiſtis, •… V •… reſpondetur, id eſſe falſum: quae enim credimus propter Eccleſiam prop •… D •• m loquentem, verbo ſuo ſcripto vel tradito; ut eſt aliàs explicatum. Sacrobeſ. pag. 125. avows, the Books of Canonical Scripture need not be believed without the Churches propoſal, whoſe infallible authority was ſufficiently known before one tittle of the New Teſtament was written, and were to be acknowledged, though it had never been; he plainly confeſſeth withal, that he could not believe the Scriptures taught ſome principal Articles of faith moſt firmly believed by him, unleſs the Churches authority did thereto move him, againſt the light of natural reaſon. Now if for the Churches propoſal, he believe that, which otherwiſe to believe he had no reaſon at all, but rather ſtrong inducements to the contrary, as ſtedfaſtly as any other truth: the Churches infallibility muſt be the true and only cauſe, both why he believes the myſtery propoſed, and diſtruſts the natural dictates of his conſcience to the contrary. In ſine, he doth not believe there is a Trinity, (for in that Article is his inſtance) becauſe God hath ſaid it, but he believes that God hath ſaid it, becauſe his infallible Mother the Church doth teach it. This is the miſery of miſeries, that theſe Apoſtates ſhould ſo bewitch the World, as to make it think they believe the Church becauſe God ſpeaks by it; when it is evident they do not believe God, but for the Churches teſtimony: well content to pretend his authority, that her own may ſeem more Soveraign. Thus make they their ſuperſtitious groundleſs magical Faith, but as a wrench to wreſt that principle of nature, [Whatſoever God ſaith is true,] to countenance any villany they can imagin as wil better appear hereafter. But firſt the Reader muſt be content to be informed, that by ſome of their At inqu • es; quando Papi •… d • c • nt ſe c •• to 〈◊〉〈◊〉 , id quod • ccle ••• d •… v •… : pr • poſi •… es 〈◊〉 ▪ ſ •… nt • ſſe ve ••• , v • l quia Ecc •• ſ •• id illis dicit, vel non quia Eccleſia dicit, ſ • d qu • a S •• ip •… d • cit. Si •… mum, null •… diſ •… n inter D • um & Eccleſi • m •• atnetur, nam h • c prop • ium ſolius Dei eſt, ut id verum eſſe credamus quod ille dicit, nul • am aliam q •… •• tion • m. Sin ſ •• un • um: ſumma authoritas definiendi, non Eccleſiae, ſed ſcriptu • ae deſe • tur. Verum ne in aere di • pu ••• us (ut ſ • pe ſolet adverſarius) Catholici o •• es firma fide credunt Eccleſiam in nulla fidei quaeſtione deter •… 〈◊〉 •• re po •• e: ubi igi • ur Eccleſia definit aliquid eſſe de fide, id illi hoc Theologico diſcurſ • concludunt eſſe ce •• um. Ecc •… non poteſt al • quid non ve • um pro Fidei dogmate credendum proponere. At hoc Eccleſia pro dog • ate fidei p • opoui • 〈◊〉〈◊〉 : • ſt hoc e • go certum. In qua ratiocinatione medius terminus eſt determinatio Eccleſiae, at que ita, quo • en •… •… diu • •• rm 〈◊〉 dici • u • • auſa cognoſc • ndi concluſionem, dici poteſt definitio Eccleſiae cauſa, propter quam haec conclu •… , 〈◊〉〈◊〉〈◊〉 inus pr • dicti diſc • rſus, certo perſuadeatur. Abſit vero ut quicquid per modum medii eſt cauſa c • r •• cogn •… , • o ip • o •… tur D • o. S • cus enim angulus externus ſoret Deo • qualis, n • m per hunc • ognoſco omnem tria • gulum habe •• tr •• •… gulos aquales duobus rectis. At que • aec ſolutio perſpicua eſt, ſolùm advertat, qui minus exercitatos habet ſe •… , dict •… conclu •… em, ut pendet ex diſcurſu facto, pertinere ad habitum Theologi • (q • i quidem cert • s eſt; que •• dm •… • ſt h • b • tus fidei & ſcie • uae: eſt tamen ab utr • que diſtinctus; ut verior tenet Theologorum ſen • entia) n • n a •• a •• tione per • in •… pot • ſt ad habitu • fidei, quatenus aſſen • u ſimplici ſine diſcurſu creditur, & tunc Eccleſiae d • finitio non • e ha • et p •… modum •• dii te • m ni, ſed per modum ſufficientis propoſitionis; & authoritas Dei loquentis verbo ſuo ſcripto vel 〈◊〉 , in l • co 〈◊〉 quo petitu • d • finitio, eſt • orn alis ra • io credendi▪ ita ut iſtae d • ae r • tiones ſubordinatae, • unt cauſae con •… act •• 〈◊〉 , qui exercetu • • i • ca propoſitionem d •• nitam, ſicque, quemadmodum ait Ariſtor • les, non Policletus, •• c 〈◊〉 ▪ •• us, ſ • d Pol •• letus •… tuarius eſt cauſa ſtatuae; dice • e poſſumus, non definitio Eccleſiae per ſe & ſoli • a •• e, nec ſ • lus l • c •• 〈◊〉 quo 〈◊〉 eſt •• fini • io Eccleſiae, eſt cauſa aſſenſus fidei▪ Sed definitio & locus; illa ut cauſa • ine q • a non, author •• as De • l • quenti, in hoc, ut formalis ratio objecti. Sacroboſ. def. Decr. & Sent. Bellarm. cap. 6. part. 1. pag. 113, 114, 115. Tenents the ſame Divine revelations may be aſ • ented unto by the Habit either of • heologie or of Faith; both which are moſt certain, but herein di • ferent; That t • e former is diſcurſive and reſembles ſcience properly ſo called; the later not ſo, but rather like unto that habit or faculty by which we perceive the truth of general Maxims, or unto our bodily ſight which ſees divers viſibles all immediately, not one after, or by, another. Whilſt ſome of them diſpute againſt the certainty of private ſpirits, their arguments ſuppoſe Divine revelations muſt be believed by the Habit of Theologie, which is as a ſword to o •• end us Whiles we aſſault them, and urge the unſtability of their reſolutions, they ſlie unto the non diſ • urſive Habit of faith infuſed, as their beſt buckler to ward ſuch blows as the Habit of Theologie cannot bear off.

6 Not here to diſpute either how truly or pertinently they deny • aith infuſed to be a diſcurſive habit; the Logical Reader need not (I hope) my ad • onition to obſerve, that faith or belief whether habitual or actual, unleſſe diſcurſive, cannot poſſibly be reſolved into any preexiſtent Maxim or principle. From which grant, this Emolument wil ariſe unto our cauſe; that the Churches authority cannot be proved by any divine revelation, or portion of Scripture; ſeeing it is an Article of Faith, and muſt be believed • od • m intu •• u with that Scripture or part of Gods Word, whether written or unwritten, that teacheth it, as light and colours are perceived by one and the ſame intuition in the ſame inſtant. And by this aſſertion we could not ſo properly ſay, We beleeue the divine revelation becauſe we believe the Church (nor do we ſee colours becauſe we ſee the light;) but We may truly ſay, that the objects of our faith, (divine revelations) are therefore actually credible, or worthy of belief, becauſe the infallible Church doth illuſtrate or propoſe them; as the light doth make colours though inviſible by night, viſible by day. This ſimilitude of the light and colours is not mine, but Sacroboſcus's; whom in the point in hand I moſt mention, becauſe Doctor Whitakers Objections againſt their Churches Doctrine, as it hath been delivered by Bellarmine and other late Controverſers, hath enforced him clearly to unfold, what Bellarmine, Stapleton, and Valentian left unexpreſſed, but is implicitely included in all their Writings▪ But ere we come to examine the full inconveniences of their opinions, I muſt requeſt the Reader to obſerve, that as oft as they mention R • ſolution of faith, they mean, the diſcurſive habit of Theologie. For all reſolution of Belief or knowledge, eſſentially includes diſcourſe. And See the A • notations cap. 3 par. 1. Bellarmine directly makes, His words are quoted in the Annotat. parag. 5 of this Chapter. Sacroboſcus expreſſely avoucheth, the Churches authority the medius terminus, or true cauſe, whence determinate concluſions of faith are gathered. From which and other equivalent aſſertions, acknowledged by all the Romaniſts this day living, it will appear that Valentian was either very ignorant himſelf, or preſumed he had to deal with very ignorant Adverſaries, when he denied that the laſt reſolution of Catholick faith, was into the Churches authority, which comes next in place to be examined.

CAP. XXVIII.

Diſcovering either the groſſe ignorance, or notorious craft of the Jeſuite in denying his Faith, is finally reſolved into the Churches veracity or infallibility: That poſsibly it cannot be reſolved into any branch of the Firſt Truth.

1 IT were a fooliſh queſtion, as Cajetan (ſaith Re ••• 〈◊〉 quid •… à Cajeta •… dictum eſt, Fa •… eſſe qu •… nem, ſi qu • s a • t •… interr •… t▪ • ur • re • at pr ••• veritati • evelanti. Nam in p • imam ve •• tatem 〈◊〉 fi •… 〈◊〉 aſſ •• ſus • id •• , atqu • ad • o •• op ••• 〈◊〉〈◊〉 • d • s a •• enti ••• . 〈◊〉 ▪ que non e •• q •… da 〈◊〉〈◊〉 ratio, q •… des a •… ▪ Sed ſolum p ••• ſt q • ae • i ulte • iu • , unde habeat illa prima veritas, u • ſit prima veritas? Et tunc reſpondendum eſt, id h • b •• e ſ • cundum 〈◊〉 intelligendi modum ex divinitate, cuius attributum & quaſi paſsio eſt, & qu • neque • alli neque falle • e pote •• . 〈◊〉 . 〈◊〉 . 3. in Aq • inat. Diſp. 1. qu • ſt. 1, de object. •• dei▪ punct. 1. parag. 5. Valentian) hath well obſerved, if one ſhould ask another, why he believes the Firſt Truth revealing. For the Aſſent of Faith is finally reſolved into the Firſt Truth. It may be Cajetan was better minded towards Truth it ſelf, firſt or ſecondary, then this Jeſuite was, which uſed his authority to colour his former rotten poſition, [That the Churches propoſal by their doctrine is not the cauſe of faith:] but our former diſtinction between belief it ſelf and it object (often confounded,) or between Gods Word indefinitely, and determinately taken, if well obſerved, will evince this laſt reaſon to be as fooliſh as the former aſſertion was falſe. No man, ſaith he, can give any reaſon beſides the infallibility of the Revealer, why he beleeves a divine Revelation. It is true, no man can give, nor would any aſk, why we believe that which we are fully perſwaded is a divine Revelation. But yet a reaſon by their poſitions muſt be given why we believe either this or that truth, any particular or determinate portion of Scripture, to be a divine Revelation. Wherefore ſeeing Chriſtian Faith is alwayes of deſinite and particular propoſitions or concluſions, and, as Bellarmine ſaith, (and all the Papiſts muſt ſay) theſe cannot be known but by the Church: As her infallible propoſal is the true and proper cauſe why we believe them to be infalliblie true, becauſe the onely cauſe whereby we can believe them to be divine revelations: ſo muſt it be the eſſential principle into which our Aſſent or Belief of any particular or determinate propoſition muſt finally be reſolved. Every concluſion of faith (as is before obſerved out of Cap. 3. parag 1. Bellarmine) muſt be gathered in this or like Syllogiſme [Whatſoever God or the firſt Truth ſaith, is moſt true: But God ſaid all thoſe words, which Moſes, the Prophets, and the Evangeliſts wrote: Therefore all theſe are moſt true,] The Major in this Syllogiſme, is an Axiom of Nature, acknowledged by Turks and Infidels: nor can Chriſtian faith be reſolved into it, as into a Principle proper to it ſelf: The Minor ſay Bellar. loco citato. our Adverſaries, muſt be aſcertained unto us by the Churches authority, and ſo aſcertained, becomes the firſt and main principle of faith, as Chriſtian; Vide Sacro • o •• . ca 6. par. 1. pag. 109. whence all other particular or determinate concluſions are thus gathered. [Whatſoever the Church propoſeth to us for a divine Revelation, is moſt certainly ſuch: Chap. 1. But the Church propoſeth the Books of Moſes and the Prophets, finally, the whole volumes of the old and new Teſtament, with all their parts, as they are extant in the vulgar Roman Edition, for divine revelations; Therefore we muſt infallibly believe they are ſuch] So likewiſe muſt we believe, that to be the true and proper meaning of every ſentence in them contained, which the Church, to whom it belongs to judge of their ſence, ſhall tender unto us.

2 For better manifeſtation of the Truth, we now teach, the young Reſolution twofold: either of objects believed, or of our Belief, or perſwaſions concerning them. Reader muſt here be adviſed of a Twofold Reſolution; One of the things or matters believed, or known, into their firſt parts or Elements; Another of our Belief, or perſwaſions concerning them, into their firſt Cauſes or motives. In the one, the moſt general or remoteſt cauſe; In the other, the moſt immediate or next cauſe alwayes terminates the reſolution. The one imitates, the other inverts the order of compoſition; ſo as what is firſt in the one, is laſt in the other, becauſe that which is firſt intended, or reſolved upon by him, that caſteth the plot, is laſt effected by the executioner or manual compoſer. In the former ſence, we ſay mixt bodies are laſtly reſolved into their firſt Elements; houſes into ſtones, timber and other ingredients; particular truths into general maximes: concluſions into their immediate premiſſes; all abſurdities into ſome breach of the rule of contradiction. Conſonantly to this interpretation of final reſolution; The Firſt Verity, or divine infallibility, is that into which all Faith is laſtly reſolved. For (as we ſaid before) this is the firſt ſtep in the progreſſe of true Belief, the loweſt Foundation whereon any Religion, Chriſtian, Jewiſh, Mahometan, or Ethnick can be built. And it is an undoubted Axiom, quod primum eſt in generatione, eſt ultimum in reſolutione; when we reſolve any thing into the parts whereof it is compounded, we end, in the undoing or unfolding it, where nature begun in the compoſition or making of it. But he that would attempt to compoſe it again, or frame the like aright, would terminate all his thoughts or purpoſes by the end or uſe, which is fartheſt from actual accompliſhment. Thus the Architect frames ſtones and timber, and layes the firſt foundation according to the platform he carries in his head; and that he caſts proportionably to the moſt commodious or pleaſant habitation: which, though laſt effected, determines all cogitations or reſolutions precedent. Hence, if we take this ultima reſolutio, as we alwayes take theſe termes, when we reſolve our own perſwaſions, that is, [for a reſolution of all doubts or demands, concerning the ſubject whereof we treat] A Roman Catholicks faith muſt, according to his Principles, finally be reſolved into the Churches infallibility. For this is the immediate ground, or firſt cauſe of any particular or determinate point of Chriſtian faith; and the immediate cauſe is alwayes that, into which our perſwaſions concerning the effect is finally reſolved, ſeeing it onely can fully ſatisfie all demands, doubts, or queſtions concerning it. As for example, if you aſk why men, or other terreſtrial Creatures, breath, when fiſhes do not: to ſay they have lungs, and fiſhes none, doth not fully ſatisfie all demands or doubts concerning this Subject. For it may juſtly further be demanded, what neceſſity there was the one ſhould have lungs rather then the other. If here it be anſwered, that men and other perfect terreſtrial creatures, are ſo full of fervent blood, that without a cooler their own heat would quickly choak them, and in this regard, the God of nature who did not make them 〈 in non-Latin alphabet 〉 , or give them life in vain to be preſently extinct, did with it give them lungs, by whoſe reſpiration their naturall temper ſhould be continued: This anſwer doth fully ſatisfie all demands concerning the former effect. For no man of ſenſe would further queſtion, why life ſhould be preſerved, whoſe preſervation immediately depends upon reſpiration, or exerciſe of the lungs, and is therefore the immediate cauſe of both, and that whereunto all our perſwaſions, concerning the former ſubject, are laſtly reſolved. Or, if it ſhould be demanded, why onely man of all other creatures hath power to laugh; to ſay, he were indued with reaſon, doth not reſolve us; for a Philoſophical wit would further queſtion, [Why ſhould reaſonable ſubſtances have this fooliſh faculty rather then others?] A good Antonius Laurentinus Politianus, de Riſu. Philoſopher would perſwade us, the ſpirits which ſerve for inſtruments to the rational part, are more nimble and ſubtle, and ſo more apt to produce this motion, then the ſpirits of any other creatures are. But this I muſt profeſſe reſolves not me: for how nimble or ſubtle ſoever they be, unleſſe man had other corporeal Organs for this motion, the ſpirits alone could not produce it: and all organical parts are framed for the operation or exerciſe of the faculty, as their proper end. Whence, he that would finally reſolve the former Problem, muſt aſſigne the true final cauſe why reaſonable ſubſtances, more then others, ſhould ſtand in need of this motion. Now ſeeing unto reaſon onely it is proper to forecaſt danger, and procure ſorrow and contriſtation of heart by preconceit of what yet is not, but perhaps may be: it was requiſite that our mortality through reaſon, obnoxious to this inconvenience, ſhould be able to correct this contriſtant motion by the contrary, and have a faculty to conceive ſuch pleaſant objects as might dilate the heart and ſpirits; that as man hurts his body by conceited ſorrow, whereto no other Creature is ſubject, ſo he might heal it again by a kind of pleaſance, whereof he alone is That according to the Jeſuits own Principles, the Churches infallibility doth ſo terminate all doubts or demands in matters of the Romaniſts faith, as the immediate or prime cauſe, doth all doubts or queſtions concerning any demonſtrable effect. capable.

3 Anſwerable to this latter acception of final reſolution, if you demand a Roman Catholick [why he believes there is a Trinity, there ſhall be a reſurrection, or life everlaſting;] his anſwer would be, becauſe God, or the Firſt Verity hath ſaid ſo: but this doth not fully ſatisfie; for we might further queſtion him, as he doth us, why do you believe that God did ſay ſo? Here it ſufficeth not to ſay, This truth is expreſly taught in Canonical Scriptures; for the doubt whereby he hopes to ſtagger us moſt, is this, [Why do you believe, or how can you know, thoſe Books which ye call Scriptures were from God.] The laſt and final anſwer (according to the Jeſuitical Catechiſmes) wherein (as you heard before out of Cap. 3. par. • ▪ Bellarmine) they think they have great advantage of us, would be this: The holy Church our Mother doth ſo inſtruct, giving us this expreſſe admonition withall, Eccleſiaſtes 12. ver. 11. Hoc loco Solomon docet (inquit •• llarminus) non eſſe 〈◊〉 inquitendum, ſed •… pe •… , quando •… data eſt à 〈◊〉〈◊〉 , adjuncto •… ſapientum. Quod 〈◊〉 dicuntur de Sacerdote veteris Teſtamenti, quanto magis dici poſſunt de Sacerdote Teſtamenti novi, 〈◊〉 longe ma •… promiſſiones▪ Deo accepit Bellarde verb. Dei, lib. 〈◊〉 cap. 4. his amplius fili 〈◊〉 ne requiras. Here (upon God their Father, and the infallible Church their Mothers bleſſing,) their ſouls are bound to reſt without further doubt or demand. Whence unleſſe they uſe ſome mental reſervation, or ſeek to ſhrowd themſelves in the former aequivocation hitherto unfolded, they muſt of neceſſity account themſelves accurſed, if they deny the laſt or final reſolution of their belief to be into the Churches infallibility or veracity. Again, what reaſonable man would demand further reſolution of any doubts incident to his faculty, be it real or verbal, ſpeculative or practick, then into the prime and immediate rules? He ſhould ſurely be laſht in a Grammar School, that either for quantitie of ſyllables, right accent, conſtruction of words, or the like, would ſeek a further reaſon, then a known general rule which admitteth no exception. So ſhould he with diſgrace be turned over the Barre amongſt the Lawyers, that would demur or ſeek a devolution of an evident ruled caſe, which by his own confeſſion, could never alter. Much more groſſe would his abſurdity appear, that in the Mathematicks or other demonſtrative ſcience, ſhould attempt to reſolve a Probleme or concluſion, further then into an unqueſtionable Theorem or definition. Finally, might we have a centumviral Court of all profeſſions under the Sun, our Adverſaries would be condemned with joint conſent, either of intolerable folly, or impudency, if they ſhould, with Valentian, deny the laſt reſolution of their faith to be into the Churches infallibilitie; ſeeing they make it ſuch a Catholick inerrable, perpetual rule of Chriſtian faith, as admits no exception, no devolution from it, no appeal. It is to them more then he ſaid of Logick, Ars artium, & ſcientia ſcientiarum, a faculty of faculties, a Rule of Rules, able rightly to reſolve all doubts concerning the very Canon of Scriptures, or Gods Word, written or unwritten, or the true ſence or meaning of both; briefly able moſt authentically to determine and define all Controverſies in Religion of what kind ſoever.

4 Nor will it boot them ought to ſay, that Gods Word in the Churches mouth is the Rule whereinto faith is finally reſolved, ſeeing the Church defines nothing but by Gods Word either written or unwritten. For this is more then the party which believes it can know, nor hath he any other motive to believe it, beſides the Churches definition or aſſertion. Suppoſe then we ſhould conceive ſo well of a temporall Judge, as to preſume he did never ſpeak but according to the true meaning either of Statute or cuſtomary Law: yet if we could not know either the one or the other, or their right interpretation, but onely by his determinations; the Law were little beholden to him (unleſſe for a flout) that ſhould ſay, he were reſolved jointly by the Judge and it. For, ſeeing the Law is to him altogether uncertain, but by the Judges avouchment or interpretation, his laſt reſolution of any act of juſtice, muſt be onely into the Judges ſkill and fidelitie. This inference At dices, quando Eccleſia definit, ex verbo Dei ſcripto, vel tradito, ſemper definit: neque enim amplius accipit novas revelationes, & aſsiſtentia Spiritus ſancti ibi promiſſa, eſt tantum ad ea, quae jam revelata ſunt, cognoſcenda: ergo à primo ad ultimum, quod terminat controverſias, & quod judex eſt quaeſtionum fidei, eſt verbum Dei. Reſpondeo: quoniam nobis non conſtat certò, quis ſit verus Scripturae tenſus, niſi per vocem Eccleſiae, quae noſtras audit contentiones, & reſpondet, Eccleſia Judex eſt, quamvis judicet ex Dei verbo, quod illa ſerutando & examinando, propter aſsiſtentiam Spiritus ſancti, ſemper rectè intelligit. Si autem quilibet noſtrom haberet infallibile donum intelligendi verbum Dei, alio judice non indigeren us; Nam hoc, fidei veritates conti •… ſed quonium ita non eſt, verbum Dei reſpecttu noſtri, non habet rationem judicis: Non quaſi certam & veram non •… , ſed q •… de ejus ſenſu per nos ipſi noquimus infallibiliter eſſe certi, ſicut certi 〈◊〉 de 〈◊〉 Eccle •… poteſt voces; unde liquet deeſſe aliquid ſcripturae comparatione noſtri, quo •… index eſſe 〈◊〉 , quod non deeſt Eccleſiae. Sacreboſ. Def. Decr Trid. & ſentent. Bellarm. cap. 6. Theſe words immediately follow upon th • ſe ſ •… (out of the ſame author, Part. 1. pag. 115.) in the 27. Chap. parag. 5. Sacroboſcus would not deny, he himſelf hath made the like, to prove that not the Scripture but the Church muſt be the infallible rule of faith. You will object (ſaith he) when the Church defines, it alwayes defines according to the Word of God, either written or unwritten. New revelations it receives none: the promiſed aſsiſtance of the ſpirit helps it onely to know what is already revealed: Therefore from the firſt to the laſt, that which determines controverſies, and is the Judge in all queſtions of faith, is the Word of God. To this objection thus he anſwers, Becauſe we cannot be certain of the true ſence of Gods Word, but by the voice of the Church which hears our controverſies, and anſwers them: The Church is Judge, although it judge according to Gods Word, which upon examination and by the ſpirits aſsiſtance it alwayes underſtands aright. And if every one of us ſhould have the infallible gift of underſtanding Gods Word, we ſhould not need any other Judge The Reader, I hope, will remember what was ſaid before; that thoſe flowting hypocrites would fain believe the Pope ſaith nothing but what God ſaith, that God may be thought to ſay all he ſayes; which is the moſt abhominable Blaſphemie, that ever Hell broacht, worſe then worſhipping of Devils as ſhall appear hereafter.

5 It may be ſome Novice in Arts that hath late read ſome vulgar Logicians upon the demonſtrations, might here frame this doubt in favour of the Romiſh Churches Doctrine. As the finall cauſe may be demonſtrated by the efficient, and the efficient by the final: ſo may the Church be infallibly proved by Scriptures, and the Scriptures again by the Churches authority, both infallibly believed each for others ſake, as both the former demonſtrations are true and certain, and yet mutually depending one upon the other.

6 This objection, had ſome late Logicians underſtood what they ſaid, would carry ſome ſhew of truth to countenance Valentians former Circular Reſolution; but they lace their Maſters Rule, uttered by him Pingui Minerva, too too ſtraitly. For taking it as they do, we ſhould admit A rule in Logick by ſome much miſconſtrued. Whoſe miſconſtruction not impeached might in ſome ſort ſhroud the Romaniſts ſottiſhneſſe in this Argument. of circular demonſtrations, the conceit whereof can have no place but in a giddy brain. To demonſtrate the final cauſe in any work of Nature, were to aſſigne a Counſellor to the infinite wiſdom of the God of Nature; in whoſe intention the end is firſt, and is the cauſe of all operation or efficiencie. Who could give, or who would demand a naturall cauſe why life ſhould be preſerved? for this is the will of him that gave it. If queſtion were made of the manner how the life of man and other creatures is preſerved, when as their heat might ſeem to choak them? A man might truely anſwer, by reſpiration: and reſpiration is from the lungs. But it is one thing to aſk, How or by what Means; another, for what End any effect is produced. The former is an inquiry of the Efficient, within theſe precincts of means or motions alwayes, prime and independent; The later of the final cauſe abſolutely, indemonſtrable, becauſe it implies a contradiction to give a reaſon why that ſhould be, for whoſe ſake all other things of that rank have being. Nor is the End it ſelf (to ſpeak properly) ever produced, though oft-times in common ſpeech, we take the Effect immediately thereto deſtinated (becauſe moſt ſenſible) for the End it ſelf, as we do the ſtarre next to the Pole, becauſe viſible, for the Pole or point immoveable. Thus we confound reſpiration or actual preſervation of life with the Final cauſe why men have lungs; when as both are effects of the lungs, both means of accompliſhing Natures or rather the God of Natures purpoſe, in whoſe will or pleaſure the finall cauſe of any natural effect alwayes conſiſts. And ſeeing nothing in Nature can preoccupate his will, no cauſe can be precedent to the finall. This conſideration of naturall effects tending as certainly to their propoſed end, as the arrow flyes to the mark, cauſed the irreligious Avertues. Philoſopher to acknowledge the direction of an intelligent ſupernatural agent in their working, the accompliſhment of whoſe will and pleaſure (as I ſaid) muſt be the finall cauſe of their motions; as his will or pleaſure which beſtows the charges, not the Architect (unleſſe he be the owner alſo) is the final cauſe why the houſe is built. Finally, every End ſuppoſeth the laſt intention of an intelligent Agent, whereof to give a reaſon by the Efficient which onely produceth works or meanes thereto proportioned, would be as impertinent, as if to one demanding why the bell rings out, it ſhould be anſwered, becauſe a ſtrong fellow puls the rope.

7 Now that which in our Adverſaries Doctrine anſwers unto the cauſe Jeſuites faith cannot be reſolved into any definite branch of the Firſt Truth. indemonſtrable whereinto final reſolution of Natures works or intentions of intelligent agents muſt be reſolved, is the Churches Authority. Nor can that, if we ſpeak properly, be reſolved into any branch of the firſt Truth; for this reaſon (beſides others alledged before) that all reſolutions, whether of our perſwaſions or intentions, or of their objects (works of Art or Nature) ſuppoſe a ſtability or certainty in the firſt links of the chain which we unfold; the latter alwayes depending on the former, not the former on the latter. As in reſolutions of the latter kind lately mentioned (imitating the order of compoſition) actual continuation of life depends on breathing, not breathing on it: breathing on the lungs, not the lungs mutually on breathing: ſo in reſolutions of the other kind (which inverts the order of compoſition) the uſe or neceſſity of lungs depends upon the uſe or neceſſitie of breathing; the neceſſitie or uſe of breathing upon the neceſſity or uſe of life, or upon his will or pleaſure that created one of theſe for another. Thus again, the ſenſitive faculty depends upon the vital, that upon mixtion, mixtion upon the Elements, not any of theſe mutually upon the ſenſitive faculty; if we reſpect the order of ſupportance or Natures progreſſe in their production. Whence he that queſtions whether ſome kinds of plants have ſenſe, or ſome ſtones or metals life, ſuppoſeth as unqueſtionable, that the former have life, that the ſecond are mixt bodies. But if we reſpect the intent or purpoſe of him that ſets Nature a working; all the former faculties depend on the ſenſitive, the ſenſitive not on any of them. For God would not have his creatures indued with ſenſe, that they might live; or live, that they might have mixt bodies: but rather to have ſuch bodies that they might live, to live that they might enjoy the benefit of ſenſe, or the more noble faculties.

8 Can the Jeſuite thus aſſigne any determinate branch of the Firſt Truth, as ſtable and unqueſtionable, before it be ratified by the Churches authority? Evident it is, by his poſitions, that he cannot; and as evident, that belief of the Churches authority cannot depend upon any determinate branch of the Firſt Truth, much leſſe can it diſtinctly be thereinto reſolved. But contrariwiſe, preſſe him with what Divine precept ſoever, written or unwritten, though in all mens judgements (the Churches authority ſet aſide) moſt contradictory to their approved practiſes: for example, [That the ſecond Commandement forbids worſhipping Images or adoration of the conſecrated Hoſt;] he ſtraight inverts your reaſon thus, Rather the ſecond Commandement forbids neither, becauſe the holy Church, which I believe to be infallible, approveth both. Laſtly, he is fully reſolved to believe nothing for true, which the Church diſproves, nothing for falſe or erroneous, which it allowes. Or, if he would anſwer directly to this demand, [To what end did God cauſe the Scriptures to be written?] He could not ( •• ſon •• t to his tenents) ſay [That we might infallibly rely upon them,] but rather [upon the Churches authority So in the firſt Edition. ſhould it not be? eſtabliſheth Them. which it eſtabliſheth.] For Gods Word whether written or unwritten, Vide annot. in cap. 25. is by their Doctrine, but as the teſtimony of ſome men deceaſed, indefinitely preſumed for infallible, but whoſe material extent the Church muſt firſt determine, and afterwards judge without all appeal, of their true meaning. Thus are all parts of Divine truthes, ſuppoſed to be revealed, more eſſentially ſubordinate to the Churches authority, then ordinary witneſſes are to royal or ſupreme judgement. For they are ſuppoſed able to deliver what they know, in termes intelligible to other mens capacities, without the Prince or Judges ratification of their ſayings, or expoſitions of their meanings; and judgement is not ordained for producing witneſſes; but production of witneſſes, for eſtabliſhing judgement. Thus by our adverſaries Doctrine, Gods Word muſt ſerve to eſtabliſh the Churches authority: not the Churches authority, to confirm the immediate ſoveraigntie of It ever our ſouls.

9 Much more probably might the Jew or Turk reſolve his faith unto the Firſt Truth, then the modern Jeſuited Papiſt can. For though their deductions from it be much what alike, all equally ſottiſh: yet theſe admit a ſtabilitie or certainty of what the Firſt Truth hath ſaid, no way dependant upon their authority that firſt propoſed or commended it unto them. The Turks would ſtorme to hear any Mufti profeſſe, He were as well to be believed as was Mahomet in his life time; that without His propoſal they could not know either the old Teſtament or the Alcoran to be from God. So would the Jews if one of their Rabbines ſhould make the like compariſon betwixt himſelf and Moſes, as the Jeſuite doth betwixt Chriſt and the Pope: who, beſides that he muſt be as well believed as his Maſter, leaves the authority of both Teſtaments uncertain to us, unleſſe confirmed by his infallibility. But to ſpeak properly, the pretended derivation of all three hereſies from the Firſt Truth, hath a lively reſemblance of falſe pedegrees, none at all of true Doctrine and reſolutions. Of all the three the Romiſh is moſt ridiculous, as may appear by their ſeveral repreſentations. As, imagine there ſhould be three Competitors for the Roman Empire; all pleading it were to deſcend by inheritance, not by election; all pretending lineal ſucceſſion from Charles the Great. The firſt, like to the Jew, alledgeth an authentick pedegree, making him the eldeſt. The ſecond, reſembling the Turk, replies, that the other indeed was of the eldeſt line, but long ſince diſinherited, often conquered and enforced to reſigne; whence the inheritance deſcended to him as the next in ſucceſſion. The third, like the Romaniſt, pleads it was bequeathed him by the Emperors laſt Will and Teſtament, from whoſe death his Anceſtors have been intit'led to it, and produceth a pedegree to this purpoſe, without any other confirmation then his own authority; adding withall, that unleſſe his competitors and others will believe his records and declarations (written or unwritten) to be moſt authentick, they cannot be certaine whether ever there had been ſuch an Emperour as they plead ſucceſſion from, or at leaſt how far his Dominions extended, or where they lay. This manner of plea in ſecular controverſies, would be a mean to defeat him that made it. For albeit the Chriſtian World did acknowledge there had been ſuch an Emperour, and that many parts of Europe of right belonged unto his lawfull heir: Yet if it were otherwiſe unknown what parts theſe were, or who this heir ſhould be; no Judge would be ſo mad as finally to determine of either upon ſuch motives. Or if the Plaintiffe, could, by ſuch courſes as (the World knows) oft prevail in judgement, or other gracious reſpects, effect his purpoſe: he were worſe then mad that could think the finall reſolution of his right were into the Emperours laſt Will and Teſtament, which by his own confeſſion, no man knows beſides himſelf; and not rather, into his own preſumed fidelitie, or the Judges apparant partiality. So in this Controverſie, whatſoever the Pope may pretend from Chriſt, all in the end comes to his own authority; which we may ſafely believe, herein to be moſt infallible, that it will never prove partiall againſt it ſelf, or define ought to his Holineſſe diſadvantage.

10 Here again, it ſhall not be amiſſe to admoniſh younger Students of another gull, which the Secundum legem Dei ordinariam, ut quis per habitur fidei Chriſtiana alici i veritati revelata aſſent • t • r, praetor • pſam revela • onem, neceſſe eſt hujuſ nodi veritatem ab Eccleſia proponi, tanquam à Deo revelatam, & fide credendam: non quia haec Eccleſiae propoſitio ſit de ratione formuli objecti fidei, ſed quia eſt conditio quodam requiſita: ſine qua ordinariè aſſenſus fidei Chriſtianae non elicitur. Valent. Tom. 3. in Aquin. Diſp 1. Qu eſt. 1. de objecto fidei. Punct. 1. parag. 6. Jeſuite would put upon us to make their Churches Doctrin ſeem leſſe abominable in this point, leſt you ſhould think they did equalize the authority of the Church with divine revelations. Valentian would perſwade you, it were no part of the formal object of faith. It is true indeed, that the Churches authority by their Doctrine is not comprehended in the object of Belief, whileſt it onely propoſeth other Articles to be believed. No more is the Sun comprehended under the objects of our actual ſight, whileſt we behold colours, or other viſibles by the vertue of it. But yet, as it could not make colours, or other things become more viſible unto us, unleſſe it ſelf were the firſt and principal viſible, [that is, unleſſe it might be ſeen more clearly then thoſe things which we ſee by it, ſo we would direct our ſight unto it:] ſo would it be impoſſible the Churches infallible propoſal could make a Roman Catholicks Belief of Scriptures, or their Orthodoxal ſence the ſtronger; unleſſe it were the firſt and principal, credible or primary object of his Beliefe; or that which muſt be moſt clearly, moſt certainly, and more ſtedfaſtly believed; ſo as all other Articles beſides, muſt be believed by the belief or credibility of it. This is moſt evident out of Sacroboſcus and Bellarmines reſolution, or explication of that point, how the Churches propoſal confirmes a Roman Catholicks belief. To give this Doctrine of their Churches infallibility, the right title, according to the truth: it is not an Article of Catholick Belief, but a Catholick Axiom of Antichriſtian unbelief: which from the neceſſary conſequences of their aſſertions, more ſtrictly to be examined, will eaſily appear.

CAP. XXIX.

What manner of caſual dependance Romiſh Belief hath on the Church: that the Romaniſt truely and properly believes the Church onely, not God or his Word.

1 THe two main aſſertions of our Adverſaries, whence our intended concluſion muſt be proved, are theſe, often mentioned heretofore. Firſt, that we cannot be infallibly perſwaded of the truth of Scriptures, but by the Churches propoſal.

Secondly, that without the ſame, we cannot be infallibly perſwaded of the true ſence or meaning of theſe Scriptures, which that Church and we both believe to be Gods Word.

How we ſhould know the Scriptures to be Gods Word, is a Probleme in Divinity, which in their judgement cannot be aſſoiled without admiſſion of Traditions or divine unwritten verities, of whoſe extent and meaning the Church muſt be infallible Judge. It is neceſſary to ſalvation (ſaith Quarto, neceſſe eſt noſſe, extare libros aliquos vero divinos, quod certè nullo modo ex Scripturis habet 〈◊〉 poteſt. Nam etiamſi ſcriptura dicat, libros Prophetarum, & Apoſtolorum eſſe divinos, tamen non certoid credam, niſi prius credidero Scripturam, quae hoc dicit, eſſe divinam. Nam etiam in Alco ano Mahume ti paſsim legimus, ipſum alcoranum de coelo à Deo miſſum, & tamen ei non credimus. Itaque hoc dogma tam neceſſarium, quod ſcilicet aliqua ſit Scriptura divina, non poteſt ſufficienter haberi ex ſola Scriptura. Proinde cum fides nitatur verbo Dei, niſi habeamus verbum Dei non ſcriptum, nulla nobis erit fides. Bellar. lib. 4. de verbo Dei, Cap. 4. Bellarmine,) that we know there be ſome books divine, which queſtionleſſe cannot by any means be known by Scriptures. For albeit the Scripture ſay, that the Books of the Prophets or Apoſtles are divine: yet this I ſhall not certainly believe, unleſſe I firſt believe that Scripture, which ſaith thus, is divine. For ſo we may read every where in Mahomets Alcoran, that the Alcoran it ſelf was ſent from heaven; but we beliefe it not. Therefore this neceſſary point [that ſome Scripture is divine,] cannot ſufficiently be gathered out of Scriptures alone. Conſequently, ſeeing faith muſt rely upon Gods Word; unleſſe we have Gods word unwritten, we can have no faith. His meaning is, we cannot know the Scriptures to be divine, but by Traditions; and what Traditions are divine, what not, we cannot know, but by the preſent viſible Church: as was expreſly taught by the ſame Authour before. And the final reſolution of our believing what God hath ſaid, or not ſaid, muſt be the Churches Authority. To this collection, Dices Catholicos quoſdam rejeciſſe nonnullas Scripturae veras partes, quas caruiſſe Spiritu ſancto nos inde non affirmamus: Reſpondeo, quod ſi illi caruiſſent propoſitione Eccleſiae pro alijs libris ſicut pro illis, potuiſſent quoque de tota Scriptura ſine peccato dubitare, juxta illud Auguſtini: Ego Evangelio non crederem, niſi me Eccleſiae commoveret authoritas. Et pari modo, vos qui Eccleſiae authoritatem in praſcribendo, & definiendo, quae ſunt fidei, facitis inſufficientem, qua ratione aliquas Scripturae partes ſine ſcelere (ut dicitis) repudiatis; eadem poſſetis & reliquas. Sacroboſe. Def. Decr. Trid. & Sent. Bellar. cap. 6. part. 1. pag 85. Vide eundem pag. 109. Sacroboſcus thus farre accords: Some Catholicks rejected divers Canonical Books without any danger, and if they had wanted the Churches propoſal for others, as well as them, they might without ſin have doubted of the whole Canon. This he thinks conſonant to that of Saint Auſtin; I would not believe the Goſpel, unleſſe the Churches authority did thereto move me. He addes, that we of reformed Churches making the viſible Churches authority in defining points of faith unſufficient, might diſclaim all without any greater ſin or danger to our ſouls, then we incurre by diſobeying ſome parts of Scripture, to wit, the Apocryphal books, canonized by the Romiſh Church. The Reader (I hope) obſerves by theſe paſſages, How Bellarmine aſcribes that to Tradition, which is peculiar to Gods providence: Sacroboſcus, that to blind belief, which belongs unto the holy Spirit, working faith unto the former points, by the ordinary obſervation of Gods Providence, and Experiments anſwerable to the rules of Scriptures.

2 Conſequently to the See Cap. 1. of this Book. Trent Councels Decree, concerning the ſecond aſſertion, Septimò neceſſe eſt, non ſolum Scripturam poſſe legere, ſed etiam intel 〈◊〉 . At •• piſsin è Scriptura ambigua & perplexa eſt, ut niſi ab aliquo, qui errare non poſsit, explicetur, non poſsit •… gi, igitur ſola non ſufficit. Exempla ſunt plurima: nam aequalitas divinarum perſonarum, proceſsio Spiritus ſanct • à Patre & Filio, ut ab uno principio, peccatum originis, deſcenſus Chriſti ad inferos, et multa ſimilia deducuntur qui 〈◊〉 ex ſacris literis, ſed non adeo facilè, ut ſi ſolis pugnandum ſit Scripturae teſtimonijs, nunquam lites cum protervis •… poſsiut. Notandum eſt enim, duo eſſe in Scriptura, voces ſcriptas, & ſenſum in eis incluſum; voces ſunt quaſi va 〈◊〉 , ſenſus eſt ipſe gladius ſpiritus. Ex his duobus primum habetur ab omnibus, quicunque enim novit literas, poteſt le 〈◊〉 Scripturas: at ſecundum non habent omnes, nec poſſumus in plurimis locis certi eſſe de ſecundo, niſi accedat tradi 〈◊〉 ▪ Et hoc fortè dicere voluit Baſilius de Spiritu ſancto, cap. 27. Cum ait, ſine traditionibus non ſcriptis Evangelium eſſe 〈◊〉 nomen, id eſt, eſſe tantum voces & verba ſine ſenſu. Bellar. lib. 4. de verbo Dei, cap. 4. Bellarmine thus collects: It is neceſſary not onely to be able to read Scriptures, but to underſtand them: but the Scripture is often ſo ambiguous and intruate, that it cannot be underſtood, without the expoſition of ſome that cannot erre: therefore it alone is not ſufficient. Examples there be many: For the equality of the divine perſons, the Holy Ghoſt proceeding from the Father and the Son, as from one joynt original; Original ſin; Chriſts deſcenſion into Hel, and many like, may indeed be deduced out of Scriptures, but not ſo plainly as to end Controverſies with contentious ſpirits, if we ſhould produce onely teſtimonies of Scriptures. And we are to note there be two things in Scripture, the Characters or the written words, and the ſence included in them. The Character is as the ſheath, but the ſence is the very ſword of the ſpirit. Of the firſt of theſe two, all are partakers; for whoſoever knowes the Character, may read the Scripture: but of the ſence all men are not capable, nor can we in many places be certain of it, unleſſe Tradition be aſsiſtant. It is an offer worth the taking that here he maks, That the ſence of Scriptures is the ſword of the ſpirit. This is as much as we contend that the ſence of the Scripture is the Scripture. Whence the inference is immediately neceſſary, That if the Romiſh Church bind us to believe, or abſolutely practiſe, ought contrary to the true ſence and meaning of Scriptures, with the like devotion we do Gods expreſſe, undoubted commandements: ſhe prefers her own authority above Gods Word, and makes us acknowledge that allegiance unto her which we owe unto the ſpirit. For ſuppoſe we had as yet no full aſſurance of the ſpirit, for the contradictory ſence to that given by the Church: we were in Chriſtian duty to expect Gods providence, and invoke the ſpirits aſſiſtance for manifeſtation of the truth; from all poſſibility whereof we deſperately exclude our ſelves, if we believe one mans teſtimony of the ſpirit, as abſolutely and irrevocably, as we would do the manifeſt immediate teſtimony of the ſpirit: yet Quod caput religionis majus aut celebri eſt; quam myſteriū ſanctiſsimae Trinitatis; quo trium perſonatum aſtruitur divinitas? hoc tamen tam parum clarè inſinuatur in ſcriptura, ut contrarium è ſactis literis ita probabiliter atque ut videbatur verè docuerint Ariani; ut totos 300. annos vexarint Eccleſiam, orbiſque aliquando univerſus ſe fuerit (Hieronymo teſte) miratus Arianum. Immò hodiè docetur in Tranſilvania, & tum ſcriptis libris, tum publicis diſputationibus, defenditur, multo acritùs & meliùs, quam in hoc regno l'arlamentarianiſmus. Atque ut liberè fatear quod res eſt, niſi me Eccleſiae authoritas commoveret, quam certiſsimò credo in vero Scripturae ſenſu aſsignando errare non poſſe, non facilè ex Scriptura colligerem eum ſenſum; qui habet Deum eſſe natura unum, & perſonis trinum, ita ut naturae Uni • as, numeroſa ſit, & perſonarum diſtinctio realis: praeſertim vero cum pugnare plan è cum naturae lumine videatur, ut perſonae ſint inter ſe realiter diſtinctae, & ſimul realiter identificatae, divinae eſſentiae, uni & ſimpliciſsimae. Sacroboſcus Def. Decr. Trid. cap. 6. par. 1. pag. 67. Sacroboſcus acknowledgeth he believes the myſterie of the Trinity, as it is taught by their Church, onely for the Churches authority; and yet this he believes as abſolutely as he doth, yea as he could believe any other divine Revelation, though extraordinarily made unto himſelf.

3 In both parts of Belief above mentioned, the cauſal dependance of our faith upon the Churches propoſals, may be imagined three wayes; either whileſt it is in planting; or after it is planted; or from the firſt beginning of it to it full groweth; or from it firſt entrance into our hearts, untill our departure out of this world. How far, and in what ſort the Miniſtery of men in the Church is available, for planting faith; hath been declared heretofore. Either for the planting or ſupporting it, the ſkill or authority of the teacher reaches no further, then to quicken or ſtrengthen our internal taſt or apprehenſion of the divine truth revealed in Scriptures; or to raiſe or tune our ſpirits, as Muſick did Eliſhahs, the better to perceive the efficacy of Gods ſpirit, imprinting the ſtamp of thoſe divine Revelations in our Hearts, whoſe Characters are in our Brains. The preſent Churches propoſals, in reſpect of our Belief, is but as the Samaritan womans report was unto the men of Sichar: Many (ſaith the Evangeliſt) Joh. 4. believed in him for the ſaying of the woman which teſtified he hath told me all things that ever I did. But this Beliefe was as none, in reſpect of that which they conceive immediately from his own words. For they ſaid unto the woman, Now we believe not becauſe of thy ſaying, for we have heard him our ſelves, and know that this is indeed The Christ. Joh 34. 3. The 〈◊〉 (ſaith Job) trieth the words, as the mouth taſteth meats. Conſonant hereto is our Churches doctrine, that as our bodily mouthes taſte and trie meats immediately, without interpoſition of any other mans ſenſe or jugement of them: ſo muſt the ears of our ſouls trie and diſcern divine truths, without relying on other mens propoſals or reports of their relliſh. No external means whatſoever, can in either caſe have any uſe: but only either for working a right diſpoſition in the Organ, whereby trial is made; or by occaſioning the exerciſe of the faculty rightly diſpoſed. How eſſentially faith by our adverſaries doctrine depends upon the Churches authority, is evident out of the former diſcourſes: that this dependance is perpetual, is as manifeſt, in that they make it the judge and rule of faith, ſuch an indefectible rule, and ſo authentick a Judge, as in all points muſt be followed, and may not be ſo far examined, either by Gods written law, or rules of nature, whether it contradict not it ſelf or them.

4 It remains we examin the particular manner of this dependance, or what The principal difficulties in the Romiſts 〈◊〉 ▪ pinio • , whereto no ſufficient anſwer can be given. the Churches infallibility doth or can perform, either to him that believes, or to the object of his belief; whence a Roman Catholicks faith ſhould become more firm or certain then other mans. It muſt enlighten either his ſoul, that it may ſee; or divine revelations, that they may be ſeen more clearly: otherwiſe he can exceed others only in blind Belief. The cunningeſt Sophiſter in that ſchool, ſtrictly examined upon theſe points, wil bewray that monſtrous Blaſphemy which ſome ſhallow brains have hitherto hoped to cover. We have the ſame Scriptures they have; and peruſe them in all the languages they do. What is it then can hinder, either them, from manifeſting; or us, from diſcerning, their Truth or true meaning manifeſted? Do we want the Churches propoſal? we demand how their preſent Church it ſelf can better diſcern them then ours may? what teſtimony of antiquity have they, which we have not? But it may be, we want ſpectacles to read them; our Church hath but the eyes of private men, which cannot ſee without a publick light: Their Churches eyes are Cat-like, able ſo to illuſtrate the objects of Chriſtian faith, as to make them clear and perſpicuous to it ſelf, though dark and inviſible unto us. Suppoſe they could: Yet Cats-eyes benefit not by-ſtanders a whit for ſeeing colours in darkneſs, albeit able themſelves to ſee them without any other light then their own. The viſible Church (ſaith the Jeſuite) is able to diſcern all divine truth by her infallible publick ſpirit. How knows he this certainly, without an infallible publick ſpirit? perhaps as men ſee Cats-eyes ſhine in the dark, when their own do not. Let him believe ſo. But what doth this belief advantage him, or other private ſpirits, for the clear, diſtinct, or perfect ſight of what the Church propoſeth? Doth the propoſal make divine Truths more perſpicuous in themſelves? Why then are they not alike perſpicuous to all, that hear, read, or know the Churches teſtimonie of them? Sacroboſcus hath ſaid all that poſſibly can be ſaid on their behalf in this difficultie; Adverte Sectarios, ut ſupra inſinuavi, nullius Eccleſiae authoritate, tanquam ſufficiente proponente uti, ne quidem ſuae; Sed tanquam proponente nudè: nam ſibi aſſumunt Eccleſiae ſententiam corrigere quando libet, & tunc opponunt Chriſtum Eccleſiae, quaſi Eccleſia aliud proponeret, Chriſtus vero aliud docerer; ſi autem illam Eccleſiam pro ſufficiente haberent, oporteret in omnibus ſuam ſententiam cum illa conſormare. Unde ſi quando verae Eccleſiae authoritate utuntur: ne tunc quidem de veritate revelatâ fidem habent, ſicut non habet ille ſcientiam, qui medio quidem utitur neceſſario, exiſtimat tamen illud ſolum eſſe probabile. Nam ad fidem non ſolom •… eſt ut Eccleſia ſufficienter credenda proponat infallibili illâ ſuâ authoritate, quam à Chriſto habet nos docendi, & qui libri doctrinam divinam contineant, & quis verus ſit eorum locorum qui in controverſiam vocantur ſenſus: ſed etiam nec •… ut utatur homo Eccleſiae propoſitione formaliter, ut ſufficiens eſt, ſcilicet illam tendendo ut in infallibilem. Sac •… ▪ Def. Decret. Trid. & Sent. Bell. Cap. 6. par. 1. pag. 95. The Sectaries, albeit they ſhould uſe the authoritie of the true Church, yet cannot have any true belief of the truth revealed. If the uſe of it be as free to them as to Catholicks: what debars them from this benefit? They do not acknowledge the ſufficiencie of the Churches propoſal. And as a neceſſary Ad di • cernē dam doctrinā orthodoxam p •• ter habitū fid •• in intellectu, & ſuper naturalem ſpiritus ſancti concurſum, ha ••• ti habi •… fidei debitum, quae ſ • •… ct •… qui •… prat •• ea 〈◊〉 duo 〈◊〉 pate objecti, quorum • i deſit alternuum, ſacul • a • nunquam obibit pro ••• um actū. Horum unum eſt, ut propoſitio credenda, ſit revelata à D •… , 〈◊〉 nobis • 〈◊〉〈◊〉 propo •… ▪ D •… illū revelaſſe: neceſſitas pri▪ orie hinc oſſiditur, quoniā illa qualitas five habitus, quae dicitur fides divira, 〈◊〉 ſupernaturalis, & inter virtutes theologicas eſt origine prima, ſuapte natura ad hoc eſt determinata, & limit • ta, ut incli •• t tantum ad • a, quae ſunt à Deo dicta, & quidem obſcurè Secus euim (ſi evidens nobis ſorer, myſteria fidei à Deo eſſe revelata, cum lumine naturae notum ſit illum non poſſe mentiri, aut ſalſum dicere) de iis haberemus ſcientiam. Sect. Poſterioris verò cauſa eſt, quod cum non videamus fidei myſteria eſſe à Deo teſtificata, neceſſe eſt nobis proponantur tanquam á Deo revelata, idque ſufficienter. Quoniam inſufficiens ptopoſitio objecti, petinde eſt ac nulla propoſitio, ut patet exemplo luminis, quod oculo proponit videndos colores. Quando enim lumen eſt in gradu vaide remiſſo, colores diſcernere nequimus: non quod deſit objectum; ſed quoniam deeſt ſufficiens lumen in medio, illuſtrans objectum. Sacrobeſ. Deſerſ. Decret. Trident. &c. 6. part. 1. p. 92, 93. proof or medium is not ſufficient to the attaining of ſcience, unleſs a man uſe and acknowledge it formally as neceſſary: ſo for eſtabliſhing true faith, it ſufficeth not that the Church ſufficiently propoſeth the points to be believed, or avoweth them by that infallible authority, wherewith Chriſt hath enabled her to declare both what books contain Doctrines Divine, and what is the true ſenſe of places controverſed in them; but it is further neceſſary that we formally uſe this propoſal as ſufficient, and embrace it as infallible.

5 The reaſon then, why a Roman Catholick rightly believes the Truth or true meaning of Scriptures, when a Proteſtant that knows the Churches teſtimonie as well as he, reſts in both points uncertain, is, becauſe the Catholick infallibly believes the Churches authority to be infallible, whereof the Proteſtant otherwiſe perſwaded, reaps no benefit by it, but continues ſtill in darkneſs, labouring in vain to ſee the Truth of Divine revelations without it, as much in vain as if a man ſhould ſtrive to ſee colours without light. For this is Sacroboſcus inſtance. Beſides the habit of faith ſeated in the underſtanding, and the ſupernatural concourſe of the Holy Spirit, due to all endued with the babit of faith, but neceſſary in reſpect of the ſubject or party, two things more are requiſite on the behalf of the object of which if either be wanting, the facultie can never perform it proper function. Of theſe two, the one is, that the propoſition to be believed be revealed by God▪ the other, that there be a ſufficient propoſal made to us that God hath revealed it. For an unſufficient propoſal of any object is as none, as may appear by the example of light, which propoſeth colours to be ſeen. For when the light is weak or ſcant, we cannot diſcern Colours, not that we want a viſible object, but becauſe we want light ſufficient to illuminate the object, or the ſpace betwixt us and it. • am igitur qui ab authoritate Eccleſiae recedunt, & contenti ſunt veritates fidei eſſe in Scripturis à Deo revelatus, ſib▪ promitre • tes ſpiritus ſancti concurſum ad actus fidei eliciendos, ſufticiente proponente care • t, atque ſi •… faciu •• , ac qui ſine lumine ſibi promitteret conſpectum colorum in area, eo quod habeat colores ante oculos poſitos & praeditus 〈◊〉 facul • ate videndi; cum qua Deus paratus eſt quoties volumus concurrere. Nam nunc mortui ſunt Prophetae, mortui Apoſtoli, Chriſtus in coelum •• ceſ ••• , & nobis omnium loco reliquit Eccleſiam; cujus authoritatem cum adhuc in •… is age •• t ipſe ſtabilivit, 〈◊〉 miraculis, tum al • is rationibus confirmavit, & quantum opus eſt etiam nunc confirmat. Sect. 〈◊〉〈◊〉 vult 〈◊〉 ſit, hanc audiamus, ab hac quid à Deo per Prophetas, & Apoſtolos dictum ſit, & quo ſenſu 〈◊〉 quodque intell 〈◊〉 ſit, accipia •• s: neque expectandum eſt, ut Deus temerè, & paſſim per interni 〈◊〉 co 〈◊〉 nobis •… at vicem propoſiti •… s externae, ut ſecit primo parenti, & Paulo, qui neque ab homine, neque p •• 〈◊〉 , ſed per revelationem Jeſu Chriſti accepit Evangelium: 〈◊〉 enim privilegia ſunt. Sacrob p. 93 & 94. 〈◊〉 . 〈◊〉 . 〈◊〉 . & Se • t. 〈◊〉 . c. 6. part. 1. He adds withall, ſuch as diſclaim the Churches Authority, and are content with this [That Truths of faith are revealed by God in his Word] and hence promiſe themſelves the ſupernatural concourſe of the Holy Ghoſt for producing acts of faith, are deſtitute of a ſufficient propoſer, and their preſumption ſuch, as if a man ſhould perſwade himſelf, becauſe he hath Colours before his eyes, and God ready to afford his ordinary concourſe as oft as he is diſpoſed to exerciſe his viſive faculty, he ſhould be able to ſee them without light. For (ſaith this Jeſuite) the Prophets are dead, Apoſtles dead, Chriſt gone to heaven, and inſtead of all (Prophets, Apoſtles, or himſelf▪) hath left us his Church. Nor is it to be expected that God will every where, upon all occaſions, ſupply the want of the external propoſals by the abundance of internal illuminations, as he did to our firſt parent, or Saint Paul who had his Goſpel neither from man, nor by man, but by the revelation of Jeſus Chriſt. For thoſe are priviledges.

6 The calumnie intended in this laſt inſtance, hath often heretofore been prevented. We never denied either the neceſſity, or ſuff • iciencie of the Churches propoſal, as an external mean: we account no other of that rank and nature, is, or could be, either more neceſſary, or more ſufficient. Saint Paul we grant, had an extraordinary priviledge, and yet for his private information, had the truth propoſed unto him by Acts 9. 17. Ananias, though the gifts of his publick Miniſtery were immediately from God. Both the meaſure of his faith, and manner of attaining it, were unuſual: but his faith it ſelf, once attained, no otherwiſe independent of any external propoſal then ours is and all Chriſtians muſt be. We ſhould have been more beholden to this profeſſor, had he diſtinctly told us, what it is in their language, to have a ſufficient propoſer: albeit this we may gather from his words late cited, and theſe The Latin are quoted parag. 4. following; The Sectaries take upon them to correct the Churches ſentence as oft as they liſt, and then they oppoſe Chriſt to the Church, as if the Church did propoſe one thing, and Chriſt teach another. If they admitted any Church as a ſufficient propoſer, they were bound to conforme their opinions to it, in all things. As you heard before out of Cap 9 parag. 12. 13. Bellarmine, That the Popes Decrees may not be examined whether conſonant or contrary to Gods Word or the foundations of faith already laid in our hearts: and out of Cap. 1. parag 11. Canus, That we muſt believe the Church abſolutely without its or ands Thus believing we have Gods Word ſufficiently propoſed; without this belief or acknowledgement of ſuch authority in the Church, we have no ſufficient propoſal of it, but ſtrive as fooliſhly to hear God ſpeak, as if we ſought to ſee Colours without the light.

7 It appears, I hope, as clearly to the Reader as to me, that the Churches teſtimony or authority (by our Adverſaries Doctrine,) benefits none but ſuch as ſtedfaſtly and abſolutely believe it in all things. But he that ſo believes See Cap. 3. parag. 12. 13. it, may by it eaſily believe all other points, as he that can perfectly ſee the light, may ſee Colours by it Want of this radical belief in us, makes our faith (in their opinion) ſo unſtable, or rather blind and dead. Yet can I hardly perſwad • my ſelf all of them will grant the Church addes any inherent or participated ſplendor to divine revelations, whereby they become perſpicuous in themſelves, as Colours are made viſible by irradiation of the Sun. Thus much notwithſtanding all of them, I know, willingly would ſubſcribe unto: A Proteſtant can neither of himſelf be infallibly perſwaded of the Truth of Scriptures, or other concluſions of faith; nor doth he abſolutely believe any others, that are infallible in their determinations: but a Roman Catholick, albeit by his private ſpirit he cannot infallibly believe them, yet he infalliby believes the Church which cannot erre in belief. All then that a Papiſt hath more then a Proteſtant is this; his Belief of the Church: if once he doubt of this, he is where he was: Which in plain termes is as much as to ſay, ‖ He believes the Church concerning Scriptures; not Scriptures. That this is the true interpretation of their Tenent, may eaſily be gathered from their own writings. For Bellar. lib. 3. de verbo Dei. cap. 8. Sacrob. pag 132. Bellarmine expreſſely contends, and all of them ſuppoſe that ſaying of Saint Auſtin [ Sacroboſcus his inſtances to elude Doctor Whitakers argument (as he propoſed it) do plainly confirme our inference. At urget Whitakerus: cum Auguſtinus ita erat diſpoſitus ut non crederet, niſi ipſum Eccleſiae authoritas commoveret; authoritas Eccleſiae • rat ſola cauſa fidei ipſius, ergo fides quam 〈◊〉 habebat non erat divina: Nam haec praeter authoritatem Eccleſiae reſpicit etlam authoritatem Dei. Probat antecedens, nam particula (niſi) omnes alias cauſas removet, praeter eam cujus fit expreſſa mentio: Hujus autem rei teſtes vocat omnes Grammaticos. Verum meminiſſe debuiſſet regulae D. Dioniſij: Bonum ex integra cauſa, malum autem ex quolibet de fectu Ut po 〈◊〉 effectus, neceſſe eſt omnes cauſas concurrere; At ut impediatur ſatis eſt unam deeſſe. Itaque omnes iſtae propoſitiones ſunt verae. Nifi Auguſtinus (quem etiam ipſe fatetur ſanctum, imo ſanctiſsimum) habuiſſet intellectum, non ſui •• et •• atus. [Niſi fuiſſet Deus, Auguſtinus non fuiſſet •• atus] [niſi habuiſſet fidem Auguſtinus, non fuiſſet beatus.] pag. 133. Now as the particle (niſi) in his firſt inſtance, excludes all Creatures ſave intelligent: in the ſecond all intelligent, ſave ſuch as ſhall enjoy the ſight of God: in his third all ſave the ſaithfull, from bleſſedneſſe: So in this our inſtance, the ſame particle excludes all credence of the Goſpel, beſide that credence we give unto the Church. Non crederem Evangelio, niſime commoveret Eccleſiae authoritas; I would not believe the Goſpel, unleſſe the Churches authority did thereto move me] to be true, as well, after faith is produced, whileſt it continues, as whiles it is in planting. Now if a man ſhould ſay, Non crederem Franciſco; niſi me commoveret Petri fi • elitas; I would not truſt Frances, but for Peters word: this ſpeech reſolved into it natural or proper ſence, is aequivalent unto this; I do not truſt Frances, but Peter that gives his word for him. And in caſe Peter ſhould prove falſe, or be diſtruſted by him that took his word for Frances, as yet not believed but for Peters ſake; the creditor could have no hold of either. Thus if Bellarmine and his fellows be (as they would ſeem to make S. Auſtin) minded, not to believe the Goſpel but for the Churches authority, or propoſal of it: let them ſpeak plainly and properly, not in parables or metaphors; and ſo we ſhall know their meaning to be▪ That they indeed believe not the Scriptures, but the Church; or the Church truly and really; the Scriptures onely by extrinſecal denomination.

8 Nor can they reply either conſequently to Sacroboſ us inſtance or their general Tenents, that as he which ſees colours by the light, truly ſees colours; not the light onely: ſo he that believes Scriptures by the Churches infallible propoſal, believes not the Churches propoſal onely, but Scriptures as truely and properly. The diverſity of reaſon in theſe two conſequences, ariſeth from the diverſe manner of ſeeing colours by the Suns light, and believing Scriptures by the Church: which we are now to gather from this ſhort Catechiſine containing the ſumme of Roman faith.

CAP. XXX.

Declaring how the Firſt main ground of Romiſh faith leads directly unto Atheiſme: the ſecond, unto prepoſterous Heatheniſine or Idolatry.

1 IT is a prety Sophiſme (as a judicious and learned Divine, in his publick exerciſe for his firſt degree in Divinity, late well obſerved) where-with the Jeſuite deludes the ſimple, making them believe their faith, otherwiſe weak and unſetled, is moſt firm and certain, if it have once the viſible or repreſentative Churches confirmation; when as the Church ſo taken, ſeldom or never inſtructs or confirms any, at leaſt not the hundred thouſandth part of them, unto whoſe ſalvation ſuch confirmation is by Cum dicimus propoſitionem Eccleſi • eſſe conditionem neceſſariam ad aſſenſum fidei, Nomine Eccleſ •• intelligimus ejus Caput, i. Romanum Pontificem per ſe, vel unà cum Concilio, ex pradicta authoritate propoſitiones fidei fide ibus declarantem. Valent. Tom. 3. in Aq. Diſput. 2. Quaeſt. 1. De objecto fidei, • unct. 1. Vide Annot: ex Bellarmino Cap. 25. Parag. 2. Jeſuitical perſwaſions moſt abſolutely neceſſary. But ſuppoſe the viſible Church or Romiſh Conſiſtory, the Pope and his Cardinals, ſhould vouchſafe to catechize any; the Dialogue between them and the Catechized, would thus proceed.

Cons. Do ye believe theſe ſacred Volumes to be the Word of God? Catech. We do. Cons. Are you certain they are? Catech. So we hope. Cons. How can your hope be ſure? for Mahomet ſaith, His Alchoran is; ſundry other Hereticks ſay, their fained revelations or falſe traditions are Gods Word? How can you aſſure us, ye may not be deceived as well as they? Are not many of them as good Schollers as you? Catech. Yes indeed, and better. Cons. Are not you ſubject unto error as well as they? Catech. Would God we were not. Cons. What muſt you do then to be aſcertained theſe are divine revelations? Cat. Nay, we know not: but this is that which we eſpecially deſire to know, and would bind our ſelves in any bond to ſuch as could teach us. Cons. Well ſaid: do you not think it reaſon then to be ruled in this caſe, by ſuch as cannot be deceived? Cat. It is meet we ſhould. Cons. Lo, we are the men: we are the true viſible Church, placed in authoritie by Chriſt himſelf for this purpoſe. Theſe Scriptures tell you plainly as much, Ad quintum dico, nos non gloriari in tē plis, & ſucceſſione Epiſcopo •… & Apoſtolica ſede ſecundum ſe, ſed propter Chriſti promiſſionem, qui ait, Tu es Petrus, & ſuper hanc Petram, &c. & •… , &c. Qualem promiſſionem Judaei nunquam habuerunt. Bell. l. 3. de Eccleſ milit. c. 〈◊〉 . 〈◊〉 Petrus, & ſuper hanc Petram, &c His holineſs, whom here you ſee, is Peters Succeſſor; ſole heir of that promiſe, far more glorious then the Jewiſh Church ever had any.

2 This Fides divina (quod omnes notant) licet obſcura ſit, certa tamē eſt & quidem magis quam ſcientia. Iſti vero de ſuis dogmatibus ſint oportet incerti: nam quicquid credūt, hac ſola de cauſa ex parte objecti credunt, quod ita putant Scripturā ſentire; in quo judicio cum ſint obnoxii errori, non poſſunt certò ſtatuere, ſ • reipſa non errare. Confirmatur: nam ſibi pl • s tribuere nequeunt quam Luthero, Calvino, aut ſanctis Patribuſ; 〈◊〉 autē judicio ſe dicūt non teneri, & hoc ideo quod homo qui libet, quantumvis ſan • tus, & ſpiritu plenus, errare poſſit. Quare cum generalis ſententia ab illis data, ipſos quo que comprehendit, quippe qui extra homi • ū numerū non ſunt, ſequitur eos ad • o ince • tos eſſe de ſuis, ac de aliorū interpretationibus. Sacrob. Def. Dec. T • id. Cap. 6. Part. 1. is the very quinteſſence and extraction of huge and corpulent volumes written in this argument, which our Engliſh Mountibanks ſent hither from the Seminaries, venditate as a Paracelſian medicin, able to make men immortal The ſumm of all that others write, or they alleadge is this; • very one may pretend what writings he liſts, to be the word of God; who ſhall be the infalliale Judge, either of written or unwritten revelations? Muſt not the Church? for ſhe is Magiſtra & Judex fidei. Theſe are the words, and this is the very Argument, wherein Valentians ſoul, it ſeems, did moſt delight, he uſeth them ſo oft. But to proceed: The parties Catechized thus by the viſible Church it ſelf, ſhould any Proteſtant enter Dialogue with them how they know thoſe received Scriptures to be the Word of God, could anſwer, I trow, ſufficiently to this queſtion, thus: Mary ſir, we know better then you: For we heard the viſible Church which cannot erre, ſay ſo, with our own ears. Prot. You are moſt certain then that theſe are the Oracles of God, becauſe the viſible Church (Gods living Oracle) did bear teſtimony of them? Catech. Yea, ſir, and their teſtimony is moſt infallible. Prot. But, what if you doubt again of their infallibilities? How will you anſwer this objection: Mahomet ſaith his Alcoran is Scripture; the Turkiſh Prieſts wil tel you as much, viva voce, and ſhew you, if you be diſpoſed to believe them, evident places therein, for his infallibility? Manes could ſay that he had divine revelations. The Pope pretends he hath this infallibilitie, which neither of them had. Who ſhall judge? the Conſiſtory? But why ſhould you think they may not erre as wel as others? Did they ſhew you any evidence out of Scriptures, or did they bring you to ſuch entire acquaintance with their publick ſpirit, as to approve your ſelves Divine Criticks of all queſtions concerning the Canon as oft as any doubt ſhould ariſe? Catech Oh no, theſe audacious Criticiſmes of private men they utterly deteſt, and forewarned us upon pain of damnation to beware of. For there is no private perſon but may erre, and for ſuch to judge of Scriptures were preſumption juſtly damnable. Rely they muſt for this reaſon upon the Churches infallibility, and that continually. It alone cannot; without it, all others may erre, as wel as Manes, Mahomet, Neſtorius, or Eutyches: undoubtedly believing it, cannot erre, we our ſelves are as free from error, as he that follows ſuch good counſel given by others as he cannot give himſelf, is more ſecure then he that altogether follows his own advice, albeit better able to counſel others then the former. Prot. Then I perceive your onely hold-faſt in all temptations, your onely anchor when any blaſts of vain doctrine ariſe, is this: The preſent Romiſh Church canndt erre: for if you doubt of any doctrine taught to the contrary, aſk her and ſhe will reſolve you; or if you cannot ſee the Truth in it ſelf, yet believe without all wavering as ſhe believes that ſees it, and you ſhall be as ſafe, as if you rode in the harbour in a ſtorm. Catech. Ah yes, Gods holy name be praiſed, who hath ſo well provided for his Church: for otherwiſe hereticks and ſchiſmaticks would ſhake and toſs her, even in this main point or ground of faith, as evil ſpirits do ſhips in tempeſts: we muſt either hold this Teſt ſure, or elſe all is gone. God hath left off ſpeaking unto men, and wee cannot tell, whether ever See Cap. 29. Sect. 5. he ſpake to them or no; but as the preſent Church, which ſpeaks viva voce, tels us.

3 But the Reader perhaps expects what inconvenience will hence follow. Firſt, hereby it is apparent, that, Belief of Scriptures divine Truth, and their true ſenſe, abſolutely and immediately depends upon the Churches propoſal, or rather upon their Belief of what it propoſeth, as well after they are confirmed in that general point, [That they are Gods words,] as in the inſtant of their confirmation in it. The firſt neceſſary conſequence of which opinion, is; That the Church muſt be more truely and properly believed, then any part of Scriptures or matter contained in it. For in this matter of dependance, that tranſcendent rule of Nature, 〈 in non-Latin alphabet 〉 , hath it Ariſt. 〈◊〉 1. Poſt. cap. 2. proper force: whether we ſpeak of the Eſſence, Exiſtence, or Quality of things being, or exiſting: that upon which any other thing thus abſolutely and continually depends, doth more properly and really exiſt, and hath much firmer intereſt in it eſſence and exiſtence, then ought can have which depends upon it. One there is, and no more, that can truely ſay My Eſſence is Mine own, and my Exiſtence neceſſary. Whatſoever is beſides, is but a ſhadow or picture borrowed from his infinite being. Amongſt created Entities, all eſſentially depending on Him, Accidents have a kind of exiſtence peculiar to themſelves; yet cannot ſo properly be ſaid to exiſt, as their ſubjects, on whom they have ſuch double dependance. Nor can the Moon ſo truely ſay, my beauty is my own, as may the Sun, which lends light and ſplendor to this his ſiſter, as it were upon condition ſhe never uſe it but in his ſight. For the ſame reaſon, That for which we believe another thing, is alwaies more truely, more really, and more properly believed, then that which is believed for it, if the one belief neceſſarily depend upon the other, Tam in facto eſſe quam in ſieri, from the firſt beginning to the latter end. For of beliefs thus mutually affected, the one is real and radical; the other, nominal, or at the moſt by participation only real. This conſequence is unſound. [Intellective knowledge depends on ſenſitive: therfore ſenſitive is of theſe two the ſurer.] The reaſon is, becauſe intellective knowledge depends on ſenſitive, onely in the acquiſition: not after it is acquired. But this inference is moſt undoubted; [We believe the concluſion for the premiſſes: therefore we believe the premiſſes the better,] becauſe belief of the concluſion abſolutely depends upon the premiſſes, during the whole continuance of it. This is the great Philoſophers Rule, and a branch of the former Axiom. And ſome juſtly queſtion, whether in Scholaſtick proprietie of ſpeech, we can truely ſay there is a belief of the concluſion, diſtinct from the belief of the premiſſes; or rather, the belief of the premiſſes, is by extrinſical denomination attributed unto the concluſion. This latter opinion, at leaſt in many Syllogiſmes, is the truer: moſt neceſſarily true in all, wherein the concluſion is a particular, eſſentially ſubordinate to an univerſal of truth unqueſtionable. As be that infallibly believes every man is a reaſonable creature, infallibly believes Socrates is ſuch. Nor can we ſay, there be two diſtinct beliefs: one of the univerſal; another of this particular: for he that ſayeth, All, excepteth • one. If Socrates then make one in the Catalogue of men, he that formerly knew all, knew him to be a reaſonable Creature: all he had to learn, was what was meant by this name Socrates, a man or a beaſt; After he knows him to be a man in knowing him to be a reaſonable creature, he knows no more then he did before, in that uniuerſal, Every man is a reaſonable creature. The like conſequence holds as firm in our preſent argument; He that believes this univerſal, [Whatſoever the Church propoſeth concerning Scriptures, is moſt true] hath no more to learn but onely what particulars the Church propoſeth. Theſe being known, we cannot imagine there ſhould be two diſtinct Beliefs: one of the Churches general infallibilitie; another, of the particular truths or points of faith (contained in the Scripture) propoſed by it. For as in the former caſe, ſo in this, He that from the Churches propoſal believes or knowes this particular, The Book of Revelations was from God, receives no increaſe of former belief: For before, he believed all the Church did propoſe; and therefore this particular, Becauſe one of all.

4 The truth of this Concluſion may again, from a main principle of Romiſh Faith be thus demonſtrated. Sacroſancta, Oecumenica, & generalis Tridentina Synodus in Spiritu Sancto legiti • è congregata, p • aeſidentibus in ea eiſdem t • ibus Apoſtolicae ſedis legatis, hoc ſibi perperuò ante oculos proponens, ut ſublatis erroribus, puri • as ipſa Evangelii in Eccl •… a conſervetur: quod p • omiſſum antè per Prophetas 〈◊〉 Scripturis ſanctis, Dominus noſter Jeſus Chriſtus, D • iſili • s, proprio ore primùm promulgavit; deinde per ſuos Apoſtolos tanquam fontem o •… , & • alutaris 〈◊〉 , & •… rum diſciplinae, o •• i Creaturae praedica •• ju •… : perſpicienſque h • nc veritatem, & diſciplinam •… libris ſcriptis, & ſine ſcripto traditionibus, quae • pſ • us Chriſti ore • b Apoſtolis acceptae, a • t •… ſtolis, Spiritu Sancto dictante, quaſi per •… , ad nos uſque pervenerunt, Orthodoxo •… Pa •• um exempla ſecuta, o •• es libros tam ve ••• is q • am novi Teſtamenti, c •… urin • que •… De •… ctor, ne • non traditiones ipſas, tùm ad ſidem •… res pertinentes, tanquam vel ore 〈◊〉 Ch •… , V • l à Spi • it • Sancto d • ctatas, & •… Eccleſia Cath •… a conſervaras, pa • i 〈◊〉 , a ••• ct • , a •• e veren • ia ſuſc •• it, & veneta •• r. Co • cil T •• dent. S • i • . 4. Decret • de Canonicis Scripturis. And a li • tle after having reckoned up the Apocryphal Books with the Ca •… ical, they thus conclude. Si quis a • tem libros ipſos integros cum omnibus ſuis partibus, prout in Eccl • ſ • a Catholica legi conſueve • unt, & in veten vulgata Latina editione habentur, pro Sacris & Canou ••• s non ſuſceperit; & traditiones praedictas ſciens & p • udens contempſerit; ana • hema ſit. O •… ; in •• lliga • t, quo ordi • e & via, ipſa Synodus •… f • d •• conf • ſſionis fundamentum, ſit progr •… ▪ & •… mum teſtimoniis, ac praeſidiis in co •… d • g •• atibus, & inſtaurandis in Eccleſia 〈◊〉 , •• t uſura. The Councel was very wiſe in not expreſſing as well what unwritten traditions, as written Books, they meant to follow. Whatſoever unwritten traditions the Church ſhall propoſe, though yet unheard of or unpoſſible otherwiſe to be known then onely by the Churches aſſeveration, all Romaniſts are bound as certainly to believe, as devoutly to embrace, as any truths contained in the written word, acknowledged by us, the Jews, and them, for divine. Now if either from their own experience, the joynt conſent of ſincere antiquitie, or teſtimony of Gods ſpirit ſpeaking to th • m in private, or what means ſoever elſe poſſible or imaginable, they gave any abſolute credence unto the written word or matters containd in it, beſides that they give unto the Churches general veracitie: the Scriptures by addition of this credence (were it great or little) ariſing from theſe grounds peculi • r to them, muſt needs be morefirmly believed and embraced, then ſuch unwritten traditions, as are in themſelves ſuſpicious, uncapable of other Credit then what they borrow from the Church. For in reſpect of the Churches propoſal, which is one and the ſame, alike peremptory in both; Scriptures, and traditions (of what kind ſoever) muſt be equally believed. And if ſuch traditions as can have no aſſurance beſides the Churches teſtimony, muſt be as well believed as Scriptures, or Divine truths contained in them: the former concluſion is evidently neceſſary, That they neither believe the Scriptures, nor the truths contained in them; but the Churches propoſal of them onely. For the leaſt belief of any Divine Truth, added to belief of the Churches propoſal, which equally concerns written, and unwritten verities, would diſſolve the former equality But that, by the Trent Councel may not be diſſolved. Therefore our adverſaries in deed and verity believe no Scriptures, nor Divine written Truth but the Churches propoſal onely concerning them. And R • ſponde • : •… •• n • s c •••• s eſſ • Eccl • ſ •• m •… ▪ •… dubitare •… H •… ca • e • a rev ••• •… , ab ip • a m ••• e Eccle •• a •… ▪ •… , •… ull •• No •… à D • o, & 〈◊〉 •… ▪ à •… : & • odi • 〈◊〉 , 〈◊〉 Nov •… unus quid •• a •… ▪ qu • madmodum • ev • l • tae 〈◊〉 •… 〈◊〉 A •… his m • ll • i •… Mo • e P •… . Sa •… Sen • Bell. •… . 〈◊〉 . p. 109. Sacroboſous bewrays his read • neſs to believe the Church as abſolutely as my Ch • iſtian can do God or Chriſt though no 〈◊〉 of the New-Teſtament were extant. Fo • , • hat the Church cannot erre, was an •… led by God, propoſed by the Church •… by the th • faithful before any part of the New • eſtament was written. Now he that without 〈◊〉 D • ctrines of Jeſus Chriſt, would believe the Doctrines of faith as ſirmly as with it, believes not the Goſpel which now he hath, but their authorities onely, upon which, though we had it not he would as abſolute rely, for all matters of Doctrine ſuppoſed to be contained in it.

5 Of further to illuſtrate the truth of our concluſion with this Jeſuites former compariſon, which hath beſt illuſtrated the Romiſh Churches Tenent. That Church in reſpect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be ſeen of us but by the light: ſo, by his Doctrine, neither the Canon of Scriptures, or any part thereof, can be known without the Churches teſtimony. Again, as removal of light preſently makes us loſe the ſight of colours: ſo doubt or denial of the Churches authority d • prives us of all true and ſtedfaſt belief concerning Gods Word or any matter contained in it, God (as they plead) hath revealed his will obſeurely: and unto a diſtinct or clear apprehenſion of what is obſcurely revealed, the viſible Churches declaration is no leſs neceſſary, then light to diſcernment of colours. The Reaſon is one in both▪ and is this. As the actual viſibility of colours wholly depends upon the light, as well for exiſtence, as duration: ſo (by Jeſuitical Doctrine) True belief of Scriptures wholly depends on the viſible Churches Declaration, as well during the whole continuance, as the firſt producing of it. By the ſame reaſon▪ as we gather that light in it ſelf is more viſible then colours, ſeeing by it alone colours become actually viſible: ſo will it neceſſarily follow, that the Churches Declaration (that is, the Popes priviledge for not erring) is more ſtedfaſtly to be believed, as more credible in it ſelf, then either the Canon of Scriptures or any thing therein contained: becauſe theſe become actually credible unto us onely by the Churches Declaration, which cannot poſſibly ought avail for their belief, unleſs it were better believed.

6 Perhaps the Reader will here challenge me, that this laſt inſtance proves not all that I propoſed in the Title of this chapter. For it onely proves the Popes ſupremacie is better to be believed, then that Chriſt is come in the fleſh; that God did ever ſpeak to men in former ages by his Prophets, and •… tter by his Son. But this infers no abſolute alienation of our belief from Chriſt, ſeeing even in this reſpect that we believe the Church or Pope ſo well, we muſt needs • elieve that Chriſt is come in the fleſh, and that God hath ſpoken to us ſundry ways: for thus much the Pope avou •• eth. Yea, but what if the Church teach us that Chriſt is our Lord and Redeemer, and • et urge us to do that which is contumelious to his Majeſty? What if it teach us that theſe Scriptures are Gods Word: and yet binde us by her infallible d •••• es to break his Laws, and give his ſpirit the lye? Should we make profeſſion of believing as the Pope teacheth, and yet take his meaning to be only ſuch as Marnixius, whom we better believe, would make it: His Holineſs would quickly pronounce us Apoſtat's from the Catholick faith. Or if this ſuffice not the indifferent Reader for ſatisfying my former promiſe: let him have patience but for a while, and I will pay him all.

7 Their firſt main poſition, [That no private man can certainly know The two mai • b • a •• hes 〈◊〉 R •• iſh •… the Canon of Scriptures to be Gods Word, but by relying upon the preſent Church,] infers as much as hath been ſaid: much more will follow from their ſecond, [That no man can certainly be perſwaded of the true ſenſe and meaning of particular propoſitions contained in the general Canon, without the ſame Churches teſtimony, unto whom the authentick interpretation or dijudication of Scriptures • holly belongs.] Imagine the former parties now fully perſwaded of the Scriptures divine truth in general, ſhould by the Conſiſtory which late C ••• chized them, be queſtioned about the meaning of ſome particular pla ••• . Conſiſt. We hope you adore the conſecrated hoſt with Divine worſhip, as oft as you meet it in proceſſion. Cat. Deſirous we are to do any thing that becomes good Chriſtians, and obedient Sons unto our holy mother the Church: but we cannot ſatisfie our conſciences how this may ſtand with the principles of Chriſtianity. Your Holineſſes (for which we reſt yours unto death) have aſſured us theſe ſacred volumes are the very words of God, and his words we know muſt be obeyed. Now ſince we know theſe to be his words▪ we have found it written in them, Thou ſhalt worſhip the Lord thy God, and him onely ſhalt thou ſerve. It is, we doubt, our ſimplicity that will not •… v. 5. ſuffer us to conceive how the conſecrated Hoſt can be adored as God without open breach of his commandement. For, to our ſhallow underſtanding, there is no neceſſity to perſwade us Chriſt God and man ſhould be hid in it. Theſe words, Hoc eſt corpus me • m, may bear many interpretations, no way pregnant to this purpoſe. And it is doubtful, whether Chriſts Body, though really preſent in the Sacrament, ſhould retain the ſame preſence in proceſſion: whereas the former commandement is plain, We muſt worſhip the Lord our God, and him only muſt we ſerve. Conſiſt. Ye think this Text is plain to your late purpoſe: we think otherwiſe. Whether is more meet? ye to ſubmit your private opinions to our publick ſpirits: or us that are Paſtors, to learn of you ſilly ſheep? Cat. Therefore are your ſervants come unto you, that they may learn how to obey you in this decree without Idolatry: well hoping, that as ye enjoyn us abſolutely to obey you in it; ſo ye can give us full aſſurance we ſhall not diſobey the Spirit of God, in the former great commandement, whoſe expoſition we moſt deſire.

8 Would theſe or like ſupplications, though conceived in Chriſtian modeſty, though propoſed with religious fear, and awfull regard of their perſons, though preſented with tears and ſighes, or other more evident ſignes of inward ſorrow, find any entrance into Romiſh Prelates ears, or move the Maſters of the Inquiſition houſe to forbear exaction of obedience to the for • er, or other Decree of the Trent Councel; Were the Form of the Decree it ſelf, unto private judgements, never ſo contradictory to Gods expreſſe written lawes; or the conſequence of practizing as it preſcribes, never ſo dreadful to the doubtful conſcience? How much better then were it for ſuch ſilly ſouls, had they never known the Books of Moſes, to have been from God? for ſo committing idolatrie with ſtocks and ſtones, or other creatures, they had done what was diſpleaſing to their Maſter, and juſtly puniſhable; 〈1 paragraph〉 yet with fewer ſtripes, becauſe his will was not made known unto them. But now they know it, and acknowledge the truth of this Commandement. To what end? That they may be left without all excuſe for not doing it; They ſee the general truth of Gods Oracles, that they may be more deſperately blinded in wilfull perverting the particulars. For what glory could the allurement of ſilly ignorant men to ſimple idolatry be unto great Antichriſt? Let them firſt ſubſcribe to the written Lawes of the everliving God, and afterwards wholly ſubmit themſelves to his determinations for their practiſe, and ſo the oppoſition betwixt him and the Deity, betwixt his injunctions and the Decrees of the Almighty, may be more poſitive, more directly contrary. The Heathen or others not acknowledging Gods Word at all, are rightly termed unbelievers: men thus believing the Scriptures in general to be Gods Word, from the teſtimony of the Church, and yet abſolutely relying upon her judgement for the meaning of particular places are tranſported from unbelief to miſbelief, from groſſe ignorance to wilfull defiance of God and his Lawes. Finally, they are brought to know Gods Word, that they may doubt in this and like fearful practiſes enjoyned; that ſo firſt doubting, and afterwards deſperately reſolving abſolutely to follow the Churches injunction, againſt that ſence and meaning of the divine decrees which the holy Spirit doth dictate to their private conſciences, they may without doubt be damned, for not abiding in the truth. Like their firſt parents they hear Gods ſentence, but prefer the interpretations of Sathans firſt-born before their own, becauſe it muſt be preſumed he is more ſubtle then they. Or to referre the two main ſtreames of th • s iniquity to their proper heads: The firſt, [That we cannot know the old or new Teſtament to be Gods Word, but by relying upon the Church] makes all ſubſcribers to it, real Atheiſts or Infidels, and Chriſtians onely in conceit or upon condition: [If the Church, whoſe authority they ſo highly eſteem, be as infallible as is pretende.] Heretofore I have much grieved at the Trent Councels impietie: but now I wonder at theſe grave Fathers folly, that would trouble themſelves with preſcribing ſo many Canons or overſeeing ſo large a Catechiſme, when as the beginning of Protagoras Book, one or two words altered, might have comprehended the entire confeſſion of ſuch mens faith, as rely upon their Fatherhoods; The Atheiſt thus began his Book; De dijs non ha •• o quod decam, utrum ſint necne: Concerning the Gods or their being, I can ſay nothing. A private Roman Catholick might render an entire account of his faith in termes as brief: De Chriſto & Chriſtiana fide non habeo quod dicam, utrum ſint necne: Whether there be a Chriſt, or Chriſtian Religion be but a Politick Fable, I have nothing to ſay peremptorily, yea, or no, the Church or Councel can determine: whom in this, and all other points wherin God is a party, I will abſolutely believe, whileſt I live: if at my death I find they teach am • e, let the devil and they (if there be a devil) decide the controverſie. Yet this conceit or conditional Belief of Chriſt and Chriſtianity, conceived from the former, ſerves as a ground colour for diſpoſing mens ſouls, to take the ſable dye of Hell, wherewith the ſecond main ſtream of Romiſh impietie will deeply infect all ſuch as drink of it. For once believing Gods Word from the Churches teſtimony, this abſolute ſubmiſſion of their conſciences to embrace that ſence it ſhall ſuggeſt, ſublimates them from refined Heathiniſme or Gentiliſme to diaboliſme or ſymbolizing with infernal ſpirits, whoſe chiefeſt ſolace conſiſts in acting greateſt villanies, or wreſting the meaning of Gods written Lawes to his diſhonour. For juſt proof of which imputation, we are to prevent what (as we late intimated) might in favour of their opinion be replied to our former inſtance of light and colours.

9 Some perhaps, well affected, would be reſolved, why, as he that ſees An objection, which might be made in favour of the Romaniſts, anſwered and retorted. colours by the ſun, ſees not only the ſun, but colours with it: ſo he that believes the Scriptures by relying upon the Church, ſhould not believe the Church onely, but the Scriptures too, commended by it. The doubt could hardly be reſolved, if according to our adverſaries Tenent, the Churches declarations did confirm our faith by illuſtrating the Canon of Scriptures, or making particular truths contained in it, inherently more perſpicuous: as if they were in themſelves but potentially credible, and made actually ſuch by the Churches Teſtimony, which is the firſt and Principal Credible; in ſuch ſort as colours become actually viſible, by illumination of the principal and prime viſible. But herein the grounds of Romiſh doctrine, and the inſtance brought by Sacroboſcus, to illuſtrate it, are quite contrary. For the light of the Sun, though moſt neceſſary unto ſight, is yet neceſſary onely in reſpect of the object, or for making colours actually viſible; which, made ſuch, or ſufficiently illuminated, are inſtantly perceived without further intermediation of any other light then the internal light of the Organ, in diſcerning colours alwayes rather hindered then helped by circumfuſion of light external. For this reaſon it is, that men in a pit or cave may at noon day ſee the ſtarres, which are inviſible to ſuch as are in the open air: not, that they are more illuminated to the one, then the other; but becauſe plentie of light doth hinder the Organ or eye-ſight of the one. Generally all objects, either actually viſible in themſelves, or ſufficiently illuminated, are better perceived in darkneſſe then in the light. But ſo our Adverſaries will not grant, that after the Church hath ſufficiently propoſed the whole Canon to be Gods Word, the diſtinct meaning of every part is more clear and facile to all private ſpirits, by how much they leſſe participate of the viſible Churches further illuſtration. For (quite contrary to the former inſtance) the Churches teſtimony or declaration is onely neceſſary, or available to right belief, in reſpect, not of the object to be believed [Scriptures;] but of the party believing. For (as hath been obſerved) no man in their See Cap. 2. & Cap. 29. judgement can believe Gods Word, or the right meaning of it, but by believing the Church: and all belief is inherent in the believer. Yea this undoubted Belief of the Churches authority, is that, which in Bellarmine and Sacroboſcus's judgement, makes a Roman Catholicks belief of Scriptures, or divine truths taught by them, much better then a Proteſtants. If otherwiſe the Churches declaration, or teſtimony, could without the belief of it infallibility; which is inherent in the ſubject believing, make Scriptures credible, as the light doth colours viſible in themſelves: a Proteſtant that knew their Churches meaning, might as truely believe them as a Roman Catholick, albeit he did not abſolutely believe the Church, but onely uſe her help, for their Orthodoxal interpretation, as he doth ordinary Expoſitors, or as many do the benefit of the Sun for ſeeing colours, which never think whether colours may be ſeen without it or no. For though it be certain that they cannot, yet this opinion is meerly accidental to their ſight: and if a man ſhould be ſo wilfull as to maintain the contrary, it would argue only blindneſs of mind, none of his bodily ſight. Nor ſhould diſtruſt of the Romiſh Churches authority, ought diminiſh our Belief of any divine Truth, were her declarations requiſite in reſpect of the object to be believed, not in reſpect of the ſubject believing.

10 Hence ariſeth that difference which plainly reſolves the former doubt. For ſeeing the Sun makes colours actually viſible, by adding vertue or luſtre to them: we may rightly ſay, we ſee colours, as truely as the light, by which we ſee them. For though without the benefit of it, they cannot be ſeen; yet are they not ſeen by ſeeing it, or by relying upon it teſtimony of them. Again, becauſe the uſe of light is onely neceſſarie in reſpect of the object, or for preſenting colours to the eye; after once they be ſufficiently illuminated or preſented, every creature endued with ſight, can immediately diſcern each from other, without any further help or benefit of external light, then the general, whereby they become all alike actually viſible at the ſame inſtant. The Suns light then is the true cauſe, why colours are ſeen: but no cauſe of our diſtinguiſhing one from another being ſeen, or made actuallie viſible by it. For of all ſenſible objects ſufficiently propoſed, the ſenſitive faculty, though ſeated in a private perſon, is the ſole immediat ſupreme Judge, and relies not upon any others more publick verdict of them. On the contrary, becauſe the Romaniſts ſuppoſed firm belief of Scriptures, or their true meaning, ariſeth only from his undoubted belief of the Churches veracicie which is in the believer as in it ſubject, not from any increaſe of inherent credibilitie, or perſpicuitie thence propagated to the Scriptures: Hence it is that conſequently to his poſitions, moſt repugnant to all truth, he thinks, after the Church hath ſufficiently avouched the Scriptures divine truth in general, we cannot infalliblie diſtinguiſh the true ſence and meaning of one place from another, but muſt herein alſo rely upon the Churches teſtimony; and onely believe that ſence to be repugnant, that conſonant to the analogie of faith, which ſhe ſhall tender, albeit our private conſciences be never ſo well informed by other Scriptures to the contrary. The truth then of our former concluſion is hence eaſily manifeſted. For ſeeing they hold both the Scriptures and their diſtinct ſence to be obſcure and unable to aſcertain themſelves, unleſſe the Church adde perſpicuitie or facilitie of communicating their meaning to private ſpirits: ſuch, after the Churches propoſal, cannot poſſibly diſcern them any better, or more directly in themſelves, then they did before, but muſt wholy rely upon their Prelates, as if theſe were the onely watchmen in the Tower of Gods Church, that could by vertue of their place diſcern all divine truth. Others muſt believe there is an omnipotent God, which hath given his Law; a Mediator of the new Teſtament: but what the meaning either of Law or Goſpel is, they may not preſume otherwiſe to determine, then weak ſights do of things they ſee confuſedly a farre off, whoſe particular diſtance or difference they muſt take onely upon other mens report, that have ſeen them diſtinctly, and at hand.

11 To illuſtrate theſe deductions with the former ſimilitude of the prime and ſecondary viſibles. Let us ſuppoſe for diſputations ſake, that the Sun which illuminates colours by its light, were further indued (as we are) with ſenſe and reaſon, able to judge of all the differences between them, which it can manifeſt to us, and hence challenge to be a Pope or infallible propoſer of colours. This ſuppoſition the Canoniſt hath made leſſe improbable. For Deus fecit duo luminaria, God made two lights, that is, by his interpretation, the Pope and the Emperour. Or, if you pleaſe to mitigate the harſhneſſe of it, let the Man in the Moon, whom we may not imagine ſpeechleſſe, be ſuppoſed the Sun, or Pope of colours, his Mercurie or Nuncio. As the Papiſts ſay, we cannot know Scriptures to be Scriptures, but by the infallible propoſal of the Church: ſo it is evident we cannot ſee any colour at all, unleſſe illuminated or propoſed by the Suns light. But after by it we ſee them, ſuppoſe we ſhould take upon us to diſcourſe of their nature, or determine of their diſtinct properties as now we do, and the Sun or Pope of colours, by himſelf or his Nuncio ſhould take us up, as Duke Humphrey did the blind man reſtored to ſight, which he never had loſt; Yea, who taught you to diſtinguiſh colours? were you not quite blind but now? as yet you cannot diſcern any colours without my publick light, and yet will you preſume to define their properties, and diſtinguiſh their natures againſt my definitive ſentence known? Muſt not he that enables you to ſee them, enable you to diſtinguiſh them ſeen? Muſt you not wholly rely upon my authority, whether this be white, or that black? If a man upon theſe Motives ſhould abſolutely believe the Suns determinations, renouncing the judgement of his private ſenſes: could he truely ſay, that he either knew this colour to be white or that black, or another green? Rather were he not bound to ſay, I neither know white from black, nor black from blew, nor blew from green: but I know that to be white which the Sun, the onely infallible Judge of colours, ſaith is white; that onely to be black, that blew, and that green which he ſhall determine ſo to be. I may think indeed that the ſnow is white, or coals black: but with ſubmiſſion to the Suns determination.

12 And yet, as you have heard at large out of the Trent Councel, and beſt Apologies can be made for it, the Church muſt be the infallible Judge of all Scripture ſence, and muſt abſolutely be believed without all appeal to Scriptures, not conditionally as ſhe ſhall accord with them. The concluſion hence iſſuing, is moſt infallible, and on their parts moſt inevitable; [Whoſoever abſolutely acknowledgeth this authority in the Church or Conſiſtory, and yeelds ſuch obedience unto it in all determinations, concerning the Canon of Scriptures, doth not believe either this or that determinate propoſition of faith, or any definite meaning of Gods Word.] The beſt reſolution he can make of his faith is this; [I believe that to be the meaning of every place, which the Church ſhall define to be the meaning:] which is all one, as if he had ſaid, I do not believe the Scriptures or their meaning, but I believe the Churches deciſion and ſentence concerning them. He that believes not the Church (ſaith Nihil igitur afferunt, qui Eccleſiae authoritatem non abſolute, ſed ex conditione ponunt. Si namque ad eum modum res habet, & mihi quoque fides habenda eſt, quando pronunciavero ſecundum Scripturas rectè intellectas. Id enim eſt non mihi, ſed Scripturae credere. Caenus lib. 4. ca. 4. See cap. 1. parag. 11. Canus) but with this limitation, [if it give ſentence according unto Scriptures;] doth not believe the Church but the Scriptures. By the ſame reaſon it followes moſt directly; he that believes not the true ſence and meaning of Scriptures, but with this reſervation, (if the Church ſo think or determine:) doth not believe them, but the Church onely. For, as the Schoolmen ſay, Ubi unum propter aliud, ibi unum tantum. He that ſerves God, onely becauſe he would be rich, doth not ſerve God but his riches, albeit he performe the outward acts of obedience. Or if, we love a man onely for his affinity with another whom we dearly love: we truely and properly love but the one, the other onely by way of reflexion or denomination, in ſuch a ſence, as we ſay, a man appears by his proxie, that is, his proxie appears, not he. In like ſort, believing the ſence of Scriptures onely from the ſuppoſed authentick declaration of the Church, or becauſe we believe it: we infalliblie believe the Church alone, not the Scriptures, but onely by an extrinſecal denomination.

13 Yet as a man may from ſome reaſons leſſe probable, have an opinion of what he certainly knowes, by motives more ſound; or as we may love one in The greater Moral or Hiſtorical Belief the Romaniſt hath of the truth or true meaning of Scriptures, the greater his condemnation by ſubſcription to this doctrine of the Churches abſolute infallibilitie. ſome competent meaſure for his owne ſake, and yet affect him more entirely for anothers, whom we moſt dearly love: ſo may an abſolute Papiſt, in ſome moral ſort believe the Scriptures for themſelves, or hold their authodoxal ſence as probable to his private judgement; albeit he believe them moſt for the Churches ſake, and that ſence beſt which it commends. But this his belief of the Church, being by their doctrine more then moral or conditional, doth quite overthrow all moral or probable belief, he can poſſiblie have from what ground ſoever, of Scriptures themſelves. For as I ſaid before, the This argument holds (as we ſay 〈◊〉 fortiori of ſaith inſaſed: 〈◊〉〈◊〉 can be ſo fully perſwaded that be bath 〈◊〉 ſaith 〈◊〉 of any point, but muſt renounce his perſwaſion, when the Church defines the contrary: whoſe definition or aſſeaeration, be it a cauſe or condition of beleeving, will fully perſwade •• Romaniſt, that he now hath divine i • ſ ••• d faith of the c • ntrary to that be believed before. For his divine in •• ted ſaith and his habit of Theologie may not diſagree, and yet in this caſe his habit of Theologie may not yeeld unto the other, becauſe it hath the Churches teſtimony, which (it is ſuppoſed) the other wanteth. Church ſhall determine ought contrary to his preconceived opinion, the more probable or ſtrong it was, the more it encreaſeth his doubt, and makes his contrary reſolution more deſperate, yea more damnable if habitual becauſe. 〈 in non-Latin alphabet 〉 extreamly contrary to the doctrine of faith. Bellarmins preſcription in this caſe, is juſt as if a Phyſitian or Surgeon ſhould ſeek to caſe the pain by ending of the Patients dayes. Leſt a man ſhould ſin againſt his conſcience, this See the notes out of Bellarmin Cap. 3. parag. 9. Doctor adviſeth him to believe the Church cannot teach anuſſe.

14 To conclude then: He that abſolutely believes the Pope, as Chriſts Vicar general in all things, without examination of his Decrees by Evangelical precepts, neither believes Chriſt nor his Goſpel; no not when this pretended Vicar teacheth no otherwiſe then his Maſters lawes preſcribe. For thus believing a divine truth onely from this mans authority, he commits ſuch Idolatry with him (for the kind or eſſence) as the Heathen did with Mercurie, their falſe Gods ſuppoſed meſſenger, though ſo much more hainous in degree, as his general notion of the true God is better, whoſe infinite goodneſſe, cannot entertain an interpreter no better qualified then moſt Popes are, did his wiſdom ſtand in need of any. But if when the Pope ſhall teach the doctrine of Devils, men abſolutely believe it to be Chriſts, becauſe his pretended Vicar commends it to them: in thus believing, they commit ſuch prepoſterous Idolatrie, as thoſe of Calecut, which adore the Devil, upon conceit, doubtleſſe, of ſome celeſtial or divine power in him; as the abſolute Papiſt doth not adore the Pope, but upon perſwaſion he is Chriſts Vicar, and teaches as Chriſt would do, viva voce, were he again on earth. And leſſe it were to be lamented, did theſe Pſeudo-Catholicks profeſſe their allegiance to Sathans incarnate Agent, as to their ſupreme Lord, by ſuch ſolemne ſacriſices onely as the inhabitants of Calient performe to wicked ſpirits. But this their blind belief of whatſoever he ſhall determine upon a proud and fooliſh imagination he is Chriſts Vicar, emboldens them to invert the whole That this doctrine 〈◊〉 • dens ſuch as e • brace it, to glory in villany. Law of God and nature, to glory in villany, and triumph in miſchief, even to ſeek praiſe and honour eternal, from acts ſo foul and hideous, as the light of nature would make the Calecutians or other Idolaters bluſh at their very mention. It is a ſure token he hath not yet learned the Alphabet of their religion, that doubts whether Jeſuitical doctrine concerning this abſolute belief, extend not to all matters of fact. And if out of ſimplicity, rather then policie, ſo they ſpeak: I cannot but much pity their folly, that would perſwade us, it were not the fault of Romiſh Religion, but of the men that profeſs it which hath inticed ſo many unto ſuch deviliſh practiſes of late. I would the Jeſuite were but put to inſtance what kind of villany either hath been already acted on earth, or can yet poſſibly be hatched in the region under the earth, ſo hideous and ugly, as would ſeem deformed or odious to ſuch as are wholly led by this blind faith, if it ſhould but pleaſe the Romiſh Clergie to give a mild or favorable cenſure of it. No brat of hell, but would ſeem as beautifull to their eyes, as young todes are to their dammes, if their mother once commend the feature of it, or acknowledge it for her darling. Did not ſome of the Powder-plot, after Gods powerfull hand had overtaken them, and ſentence of death had paſſed upon them, even when the Executioner was ready to do his laſt office to them, make a queſtion whether their plot were ſinfull or no? So modeſt were ſome of them, and ſo obedient ſonnes to the Church of Rome, that they would not take upon them to ſay either the one or other, but referred the matter to their mothers determinations; hereby teſtifying unto the world, that if the Church would ſay, they would believe ſo great an offence againſt their Countrey were none againſt God. One of them was ſo obſtinate, as to ſollicit his fellow, whileſt both were drawn upon one hurdle to the gallowes, not to acknowledge it for any ſin. Or if theſe muſt be reputed but private men, not well acquainted with their Churches Tenents, and therefore no fit inſtances to diſapprove her doctrine: let the ingenious Reader but peruſe their beſt Writers anſwers to the objections uſually made againſt the Popes tranſcendent authority, and he ſhall eaſily perceive how matters of fact are included in the Belief of it; how by it all power is given him in heaven and earth, to pervert the uſe and end of all Lawes humane or divine. I will content my ſelf for this preſent with ſome few inſtances out of Valentian.

CAP. XXXI.

Proving the laſt Aſſertion, or generally the imputations hitherto laid upon the Papacie, by that authority the Jeſuites expreſly give unto the Pope in matters of particular Fact; as in the canonizing of Saints.

1 HOw oft ſoever the Pope, in defining queſtions of faith, ſhall uſe his authority: that opinion which he ſhall determine to be a point of faith, muſt be received Quotieſcunque Romanus Pontifex in fidei quaeſtionibus definiendis, illa qua eſt praeditus authoritate utitur, ab omnibus fidelibus tanquam doctrina fidei recipi divino praecepto debet ea ſentententia, quam ille decernit eſſe ſententiam fidei. Toties autem cum illa ipſa authoritate uti credendum eſt, quoties in controverſia fidei ſic alterutram ſententiam determinat, ut ad eam recipiendam obligare velit univerſam Eccleſiam. Valent. tom. 3. in Aquin. Diſp. 1. Quaeſt. 1. De object. fidei, Punct. 7. parag. 10. as a point of faith by all Chriſtian people. If you further demand, how ſhall we know when the Pope uſeth this his abſolute authority: this Doctor in the ſame place thus reſolves you.

It muſt be believed, that he uſeth this his authority, as often as in controverſies of faith, he ſo determines for the one part, that he will binde the whole Church to receive his deciſion. Leſt ſtubborn ſpirits might take occaſion to calumniate the Pope for taking, or the Jeſuites for attributing tyrannical authority unto him: this Diſtinguendi ſunt modi, quibus poteſt contingere Pontificem aliquid aſſerere. Primo enim poteſt ſibi perſuadere aut aſſerere aliquid, ut privata perſona quaedam, vel doctor alius quiſpiam, ut ſi nollet Eccleſiam univerſam ad recipiendam ſuam aſſertionem obligare, ſed tantum ſententiam ipſe ſuam reputaret veram. Hoc modo Innocentius 3. & nonnulli alij Pontifices opuſcula varia ediderunt. Ac illa quidem, quae ſic Pontiſex aſſeverat, communis ſententia omnium Theologorum eſt, non oportere eſſe onmia • era & infallibilia, quaſi à Pontificia authoritate profecta. Quin imo à pleriſque authoribus conceditur, fieri poſſe; ut Pon • ſex tanquam quaedam privata perſona in haereſim labatur. Idem, Ibidem. Jeſuite would have you to underſtand that the Pope may avouch ſome things which all men are not bound to hold as Goſpel; nay he may erre, though not when he ſpeaks ex Cathedra, as Head of the Church, yet when he ſpeaks or writes as a private Doctor or Expoſitor, and onely ſets down his own opinion without binding others to think as he doth. Thus did Innocent the third, and other Popes, write divers books, which are not in every part true and infallible, as if they had proceeded from their Pontificial authority. Yea but what if this preſent Pope, or any of his Succeſſors, ſhould bind all Chriſtians to believe, that Pope Innocents Books were in every part infalliblie true; Whether muſt we in this caſe believe Valentian, or the Pope thus determining, better? If Valentian in the words immediately following deſerve any credit, we muſt believe the Pope better then himſelf: yea, he himſelf muſt recant his cenſure of Pope Innocents works. For ſo in the other part of his diſtinction he addes; Secundo modo poteſt Pontifex aliquid aſſerere obligando univerſā Eccleſiā ut illud recipiat, nec quiſquā audeat ſibi perſuadere contrariū. Et quaecun que Pontiſex in aliqua de religione controverſia ſic aſſerit, certa ſide credendū eſt, illum infallibiliter, ac proinde ex authoritare Pontificia, hoc eſt, ex divina aſſiſtentia, id aſſerere. Ib. Secundo, poteſt Pontifex aſſerere, The Pope again may avouch ſomething, ſo as to bind the whole Church to receive his opinion, and that no man ſhall dare to perſwade himſelf to the contrary: And whatſoever he ſhall thus avouch in any controverſie of Religion, we muſt aſſuredly believe he did avouch it without poſſibilitie of Error, and therefore by his Pontificial authoritie. His proof is moſt conſonant to his aſſertion. I will not recite it in Engliſh, leſt the meer Engliſh Reader ſhould ſuſpect any, able to underſtand Latin, could be poſſibly ſo ridiculous.

2 Theſe laviſh prerogatives of the Popes authoritie, the Jeſuites ſee wel to be obnoxious to this exception. When the Pope doth Canonize a Saint, he bindes all men to take him for a Saint. Can he not herein erre? As for Canonizing of Saints (ſaith Itaque quod ad Canonizationem Sanctorum attinet, omnino nego id, quod communiter doctores Catholici jure optimo negant, videlicet, poſſe Pontificem 〈◊〉 in 〈◊〉〈◊〉 . Q • amvis enim teſtimonia, quae pro 〈◊〉 hominis ſanctitare aſſeruntur, ſint humana, ide • que natura ſua fallibilia: tamē poſito quod Pontifexillis inducatur tandē ad pronunciandū, quem piam ſanctum at que beatū jam eſſe; certa fide credendū eſt, teſtimonia i •• a (qua •• nus in genere ſaltē probant piè at que ſanctè quenquā ex hac vira exceſſiſſe) vera eſſe, & hominē eju modi ex cotū eſſe numero, quos per revelationes ſcripturae generales in cōmuni cōſtat, divinae gratiae beneficio cōſequi aeternae vitae heatitudinē. Quae ſanè certitudo iiſdē illis Dei promiſſionibus nititur, ex quibus cō pertū habemus, nimquā eſſe futurū, ut univerſa Eocleſia in rebus religionis fallatur. Falleretur autē graviter in negotio religionis ſi ſanctū reputaret, ac pro tall veneraretur eum, qui ſanctus non eſt. Hic autē illud, quod alias ab orthodoxis probatum atque defenſum eſt, tanquam ex fide certum pono, nempe rem eſſe omnino, quae ad Eccleſiae aediſicationem, adeoque ad oſſicium Pontiſicis pertineat, ut Sancti quidam aliquando Canonizentur: ac proinde univerſam Eccleſiam debere, ut ſanctum, venerari illum, quem ſummus Pontifex, nun • ero Sanctorum adſcribit; ſicut etiam uſus ipſe perpetuus, atque traditio Eccleſiae confirmat. Valent. ibid. Parag. 41. Valentian) I abſolutely deny, (as the Catholick Doctors upon good reaſons generally do) that the Pope can erre in ſuch a buſineſs. The certainty of this his belief he would ground upon thoſe promiſes, by which we are aſſured it ſhall never come to paſs that the univerſal Church can be deceived in points of Religion. But the whole Church ſhould erre very groſsly in ſuch matters, ſhould it repute and worſhip him for a Saint which is none. Hereit would be obſerved, how Satan inſtigates theſe men unto ſuch Tenents, as may occaſion God and his Goſpel to be blaſphemed. Firſt, they would make it an Article of Faith, that all muſt believe as the Pope teacheth: whence it follows, that either he cannot teach amiſs, or elſe faith may periſh from off the earth. Which if it could, God were not true in his promiſes The ſureſt pledge the Chriſtian world can have of his fidelity in them, muſt be the Popes infallibility, ſo as from the firſt unto the laſt, he muſt be held as true in his dealings, as God in his ſayings. If he fail in Canonizing a Saint, whom he cannot poſſibly know to be ſuch, unleſs he knew his heart, which belongs wholly unto his maker: God muſt be a lyar, and there is no Truth in him. The final iſſue intended by Satan in theſe reſolutions is this; When men have been a long time led on with fair hopes of gaining heaven by following the Popes direction, and yet in the end ſee (as who not blind ſees not) his groſs errors and deteſtable villanies, they may be hence tempted to blaſpheme God, as if he had been his copartner in this coſenage. From this root (I take it) hath Atheiſm ſprung ſo faſt in Italy. For whileſt faith is in the blade, and their hopes flouriſhing, they imagine God and the Pope to be ſuch friends as their blind guides make them: But afterwards comming to deteſtation of this man of ſin, and his treachery, holding his ſpiritual power as ridiculous, they think either as deſpitefully, or contemptuouſly of the Deity; or ſay with the Pſal. 14. v. 1. fool in their hearts, there is no God.

3 Thus Antichriſts followers ſtill run a courſe quite contrary to Chriſtian The fearful manner of Jeſuites tempting God in maintaining this argument. religion. For if it be true (as it is moſt true) that faith cannot utterly periſh from off the earth; what damnable abuſe of Gods mercie and favour toward mankinde is this, in ſeeking, as the Jeſuites do, to make all abſolutely rely upon one in matters of Faith? For ſo if he fail, all others muſt of neceſſity fail with him. That is, the whole world muſt be as kind ſupernatural fools to him, as that natural idiote was to his Maſter, who being demanded, whether he would go to heaven with him or no, replyed he would go to hel with ſo good a Maſter, ſeeing any man would be willing to go to heaven with an ordinary friend, yea with his enemy. Though we ſhould uſe no other argument but that, Avoid ye ſons of Satan; for it is written, ye ſhall not tempt the Lord your God: It ſhould, me thinks, be enough to put all the Jeſuites in the world unto ſilence in this point, did they not as far exceed their father in impudency, as they come ſhort of him in wit. For this manner of tempting God is more ſhameleſs then Divels ſuggeſtion unto our Saviour, when he was inſtanly ſilenced with this reproof. A preſumption it is more damnable to expect the protection or guidance of Gods ſpirit, in ſuch deſperate reſolutions as Valentian here brings, then it were for a man to throw himſelf headlong from an high towr, upon hope of Angelical ſupportance. For ſeeing (as I ſaid) God hath promiſed, that true faith ſhal not periſh from off the earth; for all men to adventure their faith upon one mans infallibility, who may have leſs ſaving faith in him then Turk or Infidel, is but a provoking or daring of God to recall his promiſe. Or what more damnable doctrine can be imagined, then that all men ſhould worſhip him for a Saint, whom the wickedeſt man on earth doth commend unto him for ſuch?

4 But to proceed. As the Doctrine is moſt impious, ſo are the grounds of it moſt improbable. For how can the Pope or Papiſts infallibly know this or that man to be a Saint; Seeing there is no particular revelation made of it, either to the Pope or others? I anſwer (ſaith Valentian) that the general revelation, whereby it is evident, that whatſoever the Pope ſhall decree, as pertaining to the whole Church, is moſt true, may ſuffice in this caſe. Moreover (ſaith he) unto the Canonizing of Saints appertain theſe revelations of Scripture, in which heavenly joyes are generally propoſed to all ſuch as lead a Godly life. For by the Popes determination, we know the Saint which he hath Canonized, to be contained in the foreſaid univerſal propoſition. Whence it is eaſie to frame an aſſent of faith; by which we may perſwade our ſelves, that ſuch a Saint hath obtained eternal bliſs.

5 I would requeſt the Reader by the way to note the Jeſuites injurious partiality, in ſcoffing at ſuch of our Writers, as without expreſs warrant of particular revelation, hold a certainty of their own ſalvation: when as they, onely by Gods general promiſes to ſuch as lead a godly life, and the Popes infallibility, in declaring who have ſo lived, can be certain (defide) others are ſaved. But the former doubt is rather removed then quite taken away by this his anſwer, if it ſtand alone. As yet it may be queſtioned, how any can infallibly know the truth of what he cannot poſſibly know at all, but onely by other mens teſtimonies, in their nature (the Jeſuite being judge) not infallible, and in whoſe examination it is not impoſſible his Holineſſe may be negligent? For how men live or dye in England, Spain, or the Indies, no Pope can tel but by the information of others no Popes. The Reader perhaps wil prognoſticate Valentians anſwer, as in truth I did. For when I firſt framed the doubt before I read it in him, me thought it ſtood in need of ſuch a reply, as Lib. 2 c. 31. Parag. 6. Bellarmin brought for defence of the vulgar interpreter. Altogether as fooliſh it were to think any private mans information of anothers uprightneſs in the ſight of God, as to hold Theodotion the Heretick could not erre in tranſlating of the Bible. But though they may be deceived in teſtification of anothers ſanctity; yet His words be cited Parag. 2. Valentian tels you, ſuppoſing the Pope is once induced by their teſtimonies, though in nature fallible, to pronounce him a bleſſed Saint, all muſt infallibly believe their teſtimonies (at leaſt ſo far as they prove in general, that he died a Godly and religious death) are true, and that the party commended by them is of that number, which (as we may gather from the general revelations of Scriptures) ſhall be made partakers of everlaſting life. Objic • poteſt, quod, ut poſtea dicturi ſumus, ut Pontifex in definiendo authoritate ſua rectè utatur, ſtudio & diligentia in inquirenda veritate opus habet. Nihil autem obſt • r • videtur, quo minus poſſit, interdū ille ejuſmodi diligentia praetermiſſa, controverſiam definite. Poterit igitur tunc ſaltem errare. Reſpond • o, five Pontifex in definiendo ſtudium adhibeat, ſive non adhibeat: modo tamen controverſiam definiat, infallibiliter cer • è definiet, atque adeo reipſa utetur authoritate ſibi à Chriſto conceſſa. Quod ex promiſſionibus divinis de veritate per magiſte •… um unius paſtoris Eccleſiae fact is cer • i •• me colligimus; ut ſaepius argumentati ſu •… us. Itaque ſtudium ac diligentia Pontifici neceſ • aria eſt, non ut omnino definiat, atque infallibili ſua authoritate utat ur, ſed ut convenienter ac rectè (hoc eſt, ſine peccato) ea utatur: ſicut patebit etiam ex iis, quae poſt dice •• us▪ Hue accedit, quod ſi maximè diligentia Pontifici neceſſaria eſſet, ut omnino definiat; tamen eadem ſide credere de • eremus, illum quando • em controverſam definit, ſufficientem adhibuiſſe diligentiam; qua ſuprà demonſtratum eſt, dehere nos credere, quod tunc ille infallibiliter ac ve • è definiat.—Caeterum non eſt ratio ulla firma, quam ob rem exiſtimare debea •… us, ſtudii diligentiam Pontifici neceſſariam eſſe, non modo ut convenienter, ac ſine culpa, authoritate ſua infallibili utatur, verum etiam ut omnino illa utatur. Quare quod à nobis a • tè reſponſum eſt abundè ſufficit ad id explicandum quod objiciebatur. Val. Tom. 3. in Aquin. Quaeſt. 1. de object • fidei. Punct. 7. Parag. 41. Again, whether the Pope in defining a controverſie uſe diligence or no, yet without all queſtion he ſhall define infallibly, and conſequently uſe the authority Chriſt hath given him. Wherefore in his judgement, care and diligence are neceſſary to the Pope, not ſo as if he could not define aright, or rightly uſe his authority without them, but that he doth not ſin himſelf, whileſt he defines an infallible truth for others to believe. Hereto may be added, that albeit a diligent care were neceſſarily required for the infallibility of the Popes deciſions; yet the ſame faith, which bindes us to believe he decides the controverſie infallibly, • indes us alſo to believe that he uſed as much diligence as was requiſite. As for example, in like caſe, If God ſhould promiſe that the next year ſhould be a plentiful year of corn, we would conceive he promiſed withall good and ſeaſonable weather, and whatſoever elſe neceſſary for effecting of his promiſe, as Canus well notes. But Valentians laſt concluſion is, that no ſure arguments can be brought, why we ſhould think ſtudy or diligence are neceſſary for the right uſe of the Popes authority, ſo far as it concerns other mens faith that muſt rely upon it. Rely upon it they muſt, whether he determin ex tempore, or upon deliberation, and (for ought I can ſee) whether he give his ſentence drunk or ſober, raving or in his right mind, ſo he have the wit to charge all upon pain of damnation to believe it. But what if ſome forrainer ſhould of ſet purpoſe ſend a dead-mans water to trie this grand-Phyſitians ſkil: could he without either care or diligence, in examining their teſtimonies, or ſpecial Revelation from above (which in ſuch buſineſſes Valentian diſclaims) diſcover their knavery? Or would his prognoſtication of life and health, redeem the party deceaſed from the land of death, as ſome ſay Pope Gregory by his prayers, did Trajan? Theſe and many like queſtions might here be made, which fall not within the reach of Valentians anſwers hitherto recited: and yet theſe muſt abundantly ſuffice for reſolution of all doubts concerning the Canonizing of Saints, or approbation of Religious Orders; And yet ſome Religious Orders authorized by P •… proved naught, but we muſt believe their Rules were good whileſt one Pope approves them; but grew out of date, and 〈◊〉 thoſe times wherein ſucceeding Popes did diſanul them. See Valentian in the place above cited. in which buſineſs likewiſe we muſt believe the Pope cannot erre. Let the Reader pauſe a while, look on their madneſs, and laugh his fil at their apiſh drunkenneſs in this argument, that when his mirth hath found a vent, and his heart is wel ſetled, he may with a ſober, unpartial, ſtedfaſt eye, behold the Myſtery of this iniquitie.

CAP. XXXII.

What danger by this blaſphemous Doctrine may accrew to Chriſtian States: that of all hereſies, blaſphemies, or idolatries, which have been ſince the world began, or can be imagined till Chriſt come to judgement: this Apoſtaſie of the Jeſuites, is the moſt abominable and contumelious againſt the bleſſed Trinity.

1 WHat the conſequences of theſe poſitions may be, none can doubt. No leſs they are then I have ſaid; a reſigning up of mens ſouls and conſciences into the Popes hands, a conſecration of hearts, minds, and bodies, to work any miſchief imaginable at his appointment. For what if the Pope upon the relation of Ravilliacks ſtubbornneſs, (they would ſay conſtancy) in his torture, or Catesbyes praying to the Virgin Mary at his death, ſhould Canonize both for Saints, and enjoyn the Chriſtian world ſo to honour them: Every bloody Aſſaſinate would pray unto the one for good ſucceſs in acting his blood-thirſty deſigns on Princes bodies. And if it ſhould pleaſe the Pope ſo to determine, all men ſhould ſtand bound to give ſuch ſolemn worſhip, as by their Doctrin is due to Sacred reliques, unto that bloody knife which hath been ſheathed in Ravilliacks Soveraigns breaſt. Every deep diſſembling Polititian, or ambitious cholerick diſcontented ſpirit, would burn incenſe, ſaltpeter, ſulphur, and brimſtone to the others image, in hope of better ſpeed in undermining ſtates.

2 If any Jeſuite, or other brazen faced favorer of their Order, or this doctrin, ſhould here reply: This dreamer caſts doubts beyond the Moon; for is there any likelihood his Holineſs wil ever Canonize ſuch wicked Imps for Saints? I muſt anſwer him as Tully did Rullus, utterly diſclaiming all purpoſe of doing ſuch wrong unto the Roman ſtate, as his Petition unto it, once granted might enable him to effect; and from my ſoul I wiſh every Chriſtian Prince, every Princes Councellor would take that grave Senators words for his motto, Tibi nos Rulle, & iſtis tuis, harū omnium rerū machinatoribus, totam Italiam iner •• em tradituros exiſtimaſti, quam praeſidiis confirmaretis? coloniis occuparetis? omnibus vinclis devinctam & obſtrictam te •• retis? ubi enim cavetur, ne in Ja • iculo coloniam conſtituatis? ne urbem ha • c urbe alia premere, at que urgere poſſitis? non faciemus, inquit. Primu •• neſcio, &c. De leg. Agrar. Orat. 15. Primum neſcio, deinde timeo, poſiremo non committam ut veſtro beneficio potius quam noſtro conſilio ſalvi eſſe poſſimus. Firſt whether the Pope would Canonize ſuch miſcreants for Saints or no, is more then we know. Secondly, his former practiſes miniſter ſo juſt cauſe of fear to Chriſtian ſtates, that it ſtands them upon rather in wiſdom to prevent his power of doing, then rely upon his fidelity for not doing them ſome ineſtimable miſchief, by putting this practiſe in execution, if opportunity ſerve, and abilitie be left him thereby to ſtrengthen his faction. Did not his Fa •• us U • ſinus Cardinalis à Pontifice, poſt acceptū de Pariſienſi tumultu non ••• , Legatus in Gall •• venit.—Igitur ille ul • Lugd • nū venit, more ſolemni 〈◊〉 , mul is ••• dibus civivū fidē extulit, & Boidono illo •… anteſignano palā laudato, etiā ei •… graciae beneficium impertivi • ; & •… ex Johannis Morvillerii Con •… & parcè de • a re loqueretur, non •… perare, quin Regis in eo negotio prudē •… ▪ 〈◊〉 magnitudinem, publice & in •… qu •• s • bique apud omnes etiam cum de •… commendaret. Thuan. lib. 54. An •… Legate into France, upon notice of the Pariſian Maſſacre, beſtow his Holineſſes beſt bleſſing, Cum plenitudine poteſtatis; With abſolute and plenarie power derived from himſelf, upon the notorious aſſaſinate Boydon, chief Ring-leader of that immane and Wolviſh Maſſacre committed at Lyons; begun without any warrant of publick authority, onely at this helliſh miſcreants inſtigation, deſirous to follow, or rather out-go his Superiours in cruelty? Was not that villany it ſelf authorized from Rome, where it found ſuch extraordinary approbation? Never did that City rejoyce ſo much in memory of Chriſts birth, or Saint Peters, as at the hearing of this more then Herodian butchery of ſo many thouſands nobleminded gentlemen, with other Innocents and Saints of God. So full was this Legates heart of joy hence conceived, that after he came into France, out of the abundance of it, his mouth did ſound the praiſes of the bloody actors and contrivers of this ſhameful Tragedy, Etiam cum delectu verborum, With ſuch choice and affected words, as cauſed them bluſh to hear him, that had not been aſhamed to act the villany. And as if this excellent exploit had been effected by vertue of the holy Catholick Church; the 〈◊〉 cum Rege colloq ••• us inter alia multis & enGAP DESC="illegible" RESP="apex" EXTENT="1+ letters" pr •… 〈◊〉 • ationibus ab eo contendit, ut Conci •… 〈◊〉 , cu • us publicationem, totū jam 〈◊〉 in Gall • a •• ag • a cum univerſi Chriſtiani Orbis of •… ſuſpenſam agebat, in reg • i curiis promulgare • o • , & 〈◊〉 facti omnibus ſaculis depraedicandi, quod ad Dei gloriam, & S. R. E. dignitatē per • neret, memo ••• Sacro-ſanctae Synodi approbatione veluti obſignar •… . Sic e •• n apud omnes tā qui ſunt, quā qui poſtea 〈◊〉 , conſtitutu • ū, non odio, aut ultione, aut privatae 〈◊〉 ſenſu Regem in tot capitum perniciem conſen •… , ſed a • denti Dei gloriae propagandae ſtudio à Chri •… Principe datū, ut quod ſtante proteſtantiū 〈◊〉〈◊〉 non pote • at, i • s ſublatis, majo • ū religio, 〈◊〉 eſt, Catholica Apoſtolica Romana, quae per Synodū T •• denti • am à ſecta • io veneno aſſeritur, citra controverſ •• ac • ine exceptione per univerſas Franciae ditionis provincias conſtitueretur. Idem, Ibid. Unleſs the French King had been enforced to make a contrary Apologie before this Legate came into France, this bloody maſſacre had been authorized by the Sea Apoſtolical; as appears from the ſame Authors word • immediately following. His & aliis rationibus •… apud Regem repetitis, quae magni in Aula 〈◊〉 ponderis, pleriſ que etiam apud nos ſpecioſae vide •… , 〈◊〉 minus Rex ac Regina acquieſcerent, 〈◊〉 ſūpta ad excuſandū factū conſilia. Nam diplo •… s po •… promulgatis Rex contra conteſtabatur, non od •• religionis, ſed ad revincendā colonii ac ſequa •… deteſtandā conjurationē, quae j • ſſu ſuo Lutetiae acta •• ſent, accidiſſe, ex • plū • que ad • e • eras urbes injuſſu 〈◊〉 •… gno ſuo cum dolo •• graſtatum eſſe: idque literis, o • •… nibus ac libellis illis, de quibus diximus, ubique in • ulc •• atur. Popes Petition to the French King was, that the Trent Councel might, upon that good ſucceſs, begin to be of force in France, and be thus ſealed with blood. Yet can any man doubt, whether this Church would authorize murther, or Canonize Aſſaſinates, for her own advantage? Publickly ſuppoſe ſhe would not; yet if the Popes Decrees, when they expreſly binde all, muſt, as Valentian contends, be beleived by all upon ſuch terms, as he annexeth: no queſtion but if he give any ſpecial injunction to the Order of Jeſuites, or ſuch as they ſhal adjudge fit Aſſociates to whom theſe ſecrets may be imparted, it ſhal be as devoutly entertained by them whom it concerns, as if it were univerſal. If charged they be, under pain of damnation, ſecretly to worſhip this or that damned villain, it wil be held a formal denial of Faith, either not to perform what is enjoyned, or to bewray what they perform. We may wel ſuppoſe the Jeſuites, and others of their inſtruction, have more Saints in their private Kalenders then all the world knows of. Notandum eſt, duobus modis poſſe aliquem canoniza •… , •• o modo particulariter, ita ut ſolū in una Provincia, aut Di •… ceſi habeatur Sanctus, & colatur pro Sā cto. Alio modo generaliter, ita ut in tota Eccleſia habea •… • ro Sancto, nec ulli •… ceat de ejus ſanctitate dubitare. P •… modo canoniza • e poterat quilibet Epiſcopus, •… Thomas Waldenſ lib. de Sacramental. •… pa • e • ex Cy •… no l. 〈◊〉 . Epist. 6.—Tamē hoc, q. 〈◊〉〈◊〉 . •… modo non li • et, Siquidem Alexander 〈◊〉 . & p •••• a innocentius 3. vide •• es abuſus, qu • ori •… 〈◊〉〈◊〉 Sanctorū cu • tum, prohibuerūt, ne deinceps al • quis pro Sancto coli inciperet, ſine Roma • l Pontificis approbationè, ut patet c. 1. & 2. de Reliquiis & Sanctorum ve • eratione. Secūdo modo canonizare; id eſt, ita ut in tota Eccleſia ſancti habeantur, communis ſententia eſt, pertinere ad ſumū Pontificem: nam id habetur c. Audivimus, &c. Cum ex co de Reliquiis, & veneratione Sanctorum, &c. venerabili, de testibus & atteſtationibus. Et patet etiam ratione; nam ad eum ſpectat proponere toti Eccleſiae quid ſit cred • ndū, & quid agendum in iis, quae ſunt religionis, qui toti Eccleſiae praeeſt.—Dices, plurimi Sancti ſunt, qui in tota Eccleſia colūtur, quos non canonizavit ſūmus Pontifex: Primus enim Pontifex ( •• i forte ſallor) qui Sanctos legatur canonizaſſe, videtur ſuiſſe Leo Papa 3. Reſpondeo, Sanctos veteres caepiſſe coli in Eccleſia univerſali, non tam lege aliqua, quam conſuetudine. Sed ficut conſuetudines aliae vim habent legis ex tacito c • ſenſu Principis, & ſine eo nullā vim habent, ut patet ex B. Thoma, 1. 2. quaeſt. 97. art. 3. Ita Sancti ali • ujas cultus, ex conſuetudine Eccleſiarū generaliter introductus, vim habet ex app • obatione tacita vel expr • ſſa ſummi Pontificis. Bellarm c. 8. de Sanct. Beat. lib. 1. Vide eundem c. 10. ſcilicet, Sanctos non canon • zatos privatim poſſe coli & coram aliis, ſed non nomine totius Eccleſiae. Bellarmine grants the Pope may commend ſome under the title of Saints unto a ſet Province or Dioceſs, though he enjoyn not the whole Church ſo to eſteem, or at leaſt not ſo to entertain them: That Saints reputed, not Canonized, may be privately adored; That in this caſe a general cuſtome may preſcribe, and breed juſt preſumption of the Popes tacit app •• bation, though he give no direct injunction for the practiſe, nor poſitive ſignification of his conſent. For many were adored as Saints before the ſolemnitie of •• nonizing was in uſe, firſt practiſed (as far as this great Clerks reading ſerves him) by Pope Leo the third.

3 Now as their projects are of another mould, and their means to effect them more deſperate then heretofore: ſo theſe intimations make it more then ſuſpicious, leſt ſecretly they crown ſuch of every ſort, as have been beſt qualified for their purpoſes, or have adventured fartheſt for the Churches dignity, with the Titles of Saints, to encourage others to like attempts. And if turbulent or ambitious ſpirits, greedy of • ame, may be fed with hopes of being eternized in Jeſuitical Kalenders; if men male-contented with this preſent, may have ſweet promiſes of everlaſting happineſs in the life to come; upon what miſchiefs will they not adventure? when as the one ſort is weary of life, the other curbed onely with fear of preſent ſhame or diſgrace after death, otherwiſe ready to ruſh into any danger, or avow moſt deſperate out-rages. Albeit the parties propoſed to be worſhipped had been in their life times not ſo bad, but rather incited to bold enterprizes by their ardent zeal: yet who would not deſire to imitate the adventurous actions of them whoſe memory he adores? And yet this longing deſire of imitating ſuch extraordinary enterprizes, as others of noble ſpirits have been thruſt upon by ſecret inſtinct, is alwaies dangerous, and in men not ſo well qualified as their Authors were, prepoſtorous. For it will find occaſions of like practiſe when none is given; vertue ſhall be the object of deſpite, becauſe in factious oppoſitions, contempt of it may afford matter of glory; Hatred and malice to Princes perſons ſhal be accounted zeal and devotion to the Church. But if Powder-plotters, or publick Aſſaſinates may be dignified with Titles of Saints, or propoſed for imitation: the Chriſtian world may perceive the height whereto this miſchief may grow, when it will be too late to controul it. It is an excellent ca •• at which old Caeterum de locis ab exemplo, & ſimili, tot ſunt experimenta fallaciarum, quot hominum capita, dum quilibet aſſequi vult quemlibet, dum exemplo dicit ſe vivere talium & talium, quos approbat a • t canonizat, Eccleſia, vel qui ſuperiores eorum ſunt, Qui Rectores, qui Doctores, qui Laudati. Quid facit filius, aiunt, niſi quod viderit patrem facientem, Patres tamen optimos ipſi nolunt ſed peſſimos hoc exemp • o ſequi. Vox aliorum eſt; Paulus ſe •• udavit, Paulus vi • iones in raptu ſuſcepit; cur non poteſt modo Dominus in talibus & talibus ſimilia opera • i? Hinc confictio prophetiarum, hinc miracul •• um admonitio. Hinc etiam adoratio damnatorum ho •… um in popul • s. Teſ •• eſt mihi Legenda, i •… o de adoratione Canis 〈◊〉 viſum eſt in Vienna. Caveatur ſancta ſedes Romana, caveat in ea ſedens Papa, quibus argumenti • & cauſ • s & mediis canonizatio alicu • us ſi • ſa •• enda. Gerſon. Troctat. 8. De cuſtodia Angelorum p • . titio 3. ſuper Magnificat. Gerſon hath, not impertinent to this purpoſe, though intended by him eſpecially for private uſe. Amongſt other Sophiſmes uſed by Satan to enſnare mens ſouls, That Topick of examples, or ſimilies, affords as many experiments of fallacies as there be men; whileſt every one ſtrives to imitate any one, and profeſſeth to frame his life by the example of ſuch, 〈◊〉 either the Church doth Canonize, or their Superiers, Governors, Doctors or men of fame approve, What doth the Son (ſay ſome) but what he ſees the Father do: and yet theſe mates follow not the beſt, but the worſt Fathers; (at leaſt that in them which is worſt for them to follow) by this ex •• ple: ſome of them ſtick not to ſay, Paul commended himſelf▪ Paul had viſions in a trance, and why may not God in theſe daies work the like effects in others? Hence are Prophecies faigned, hence are admonions by miracles, hence are damned perſons adored by the multitude; witneſs the Legend, yea and Vienna can bear witneſs of a dead dogs adoration. Let the ſacred Roman See therefore beware, let the Pope that ſits therein beware, upon what grounds or motives they canonize any.

4 Rather let all Chriſtian States beware, leaſt they give ſuch authority to either. For if the danger were not alwaies imminent from their trayterous and blood-thirſty mindes, that profeſs this Doctrin in any Kingdom: Yet from divine juſtice the plagues upon Prince and People, that authorize and permit the profeſſion of it, wil be one day publick and grievous. For better That J • ſuitical •… in this argument 〈◊〉 •• uely and •• o ••• ly 〈◊〉 o • ſ ••••• y might they nurſe all other kindes of enchantments, or magical practiſes; better might they give harbor to all other hereſies broched ſince the world began; then ſuſſer this Ocean of all miſchiefs, whether flowing from errors in manners, or matters of doctrin, to encroach upon their coaſts. And here let not the Reader deceive himſelf by imagining the Holy Ghoſt had uſed a Metaphor, rather then ſtrict propriety of ſpeech, when he called the Whore of Babylon a Witch or Inchantreſs. For the faith whereby the Romaniſt boaſts he believes the Scriptures, (as elſewhere God willing ſhal be ſhewed) is meerly magical: this doctrin we now diſpute againſt, the very Idea of infernal ſuperſtition, or, as they term it, vana obſervantia, in reſpect of the eſſence and quality; and for the extent of miſchief whereto it leads, as the main Sea of ſorcery, and all other kindes of magical ſuperſtition, as ſo many brooks or rivers. For whence ſprings ſorcery properly ſo called? Either from expreſs compact with evil ſpirits, or from the ſole •• performance of certain blind ceremonies, which are but ſacrifices unto infernal powers; wherein they ga • n intereſt in the ſacrificers ſouls, in witneſs whereof they ſometimes bear their marks in their bodies. But if we look into the myſtery of this iniquity, the Jeſuites by ſubſcribing unto this doctrin of the Churches tranſcendent authority, and taking the ſolemn oath of their order; enter a covenant, though not ſo expreſs or immediate, yet more ſirm and deſperate then other Magicians uſually do. For they ſwear, and teach others to ſwear abſolute obedience to the Pope: they think themſelves bound, and would bind others not to examin his decrees: to eſteem of his Pardons, though deſ • itute of all warrant ſrom Gods word, as highly as the Magicians do of Charms, for which they can give • o reaſon either in art or nature, to offer up their prayers and other religious worſhi • unto ſuch as he ſhal appoint them, albeit for ought they know, or as they juſtly may ſuſpect, damned miſcreants; which is a more helliſh ſacrifice then any other Magicians uſe. And though witches do, yet all ſorts of ſorcer •• s enter not expreſs covenant with the Prince of darkneſs. And it is all one, whether like witches they give their ſouls to him immediately; or thus abſolutely betroth them to his Proxy or principal Agent here on earth. For as the Apoſtle inſtructs us, by thus worſhipping the Beaſt they worſhip the Dragon his Maſter.

5. Laſtly, in reſpect of this mouth of blaſphemy, Mahumetiſm, and Gentiliſm are as a Toy. The ancient Heathen, out of their inbred ignoranc •… and want of external means for right information of their underſtanding, changed the glory of the incorruptible God, into the ſimilitude of corruptible things; often taxed by meer Philoſophers for their groſsneſs. Theſe blaſphemers, though profeſſing the worſhip of the everliving, true, and onely God, though partakers of • is written word, and all the helps his gracious providence from time to time hath afforded for manifeſtation of it right ſen • e and meaning, abuſe Philoſophy (wherein they excel) with all other gifts of art and nature, to transform the moſt eſſential attributes of the divi • e nature; to turn his truth into lies; his goodneſs into all abomination. For having this natural notion in their brain, [Whatſoever God ſaith is true, whatſoever • e approves moſt juſt and good.] Their next preſumptuous aſſumption is, [But God ſaith whatſoever the Romiſh Church or Pope ſaith exCathedra, whatſoever he allows, God allows the ſame.] And this Aſſertion, which thus confounds the li • its That this Doctrin inverts the wholeframe of Chriſtian Religion. of Gods Truth and the Popes, that the Chriſtian world cannot diſcern one from another, once wrought in mens hearts, what untruth or falſhood, what Hereſie can be hatched ſo dangerous? what villanie conceived ſo abominable, but may be preſently fathered upon that Holy one, from whom proceeds nothing but good? Thus may bloody and prodigious maſſacres be i • veſted with the moſt glorious Titles the beſt of Chriſts Saints ever enjoyed for their beſt deeds. Juſt reward for matchleſs impieties that benefit them, may be ſet forth to the world as the Crown of Martyrdom. Finally, their gain is hereby made the meaſure of goodneſs, their Pomp and glory, the Rule of piety, and end of every Chriſtians faith, unto which he muſt not ſtick to ſacrifice his ſoul, as an Holocauſtum ever burning, never conſuming in that brimſtone lake. If it ſhall pleaſe the Pope to authorize murther, though of the Lords anoynted; God the Son muſt be the chief Aſſaſinate to give power and ſtrength, and heaven for the reward unto the Actor. If pleaſed he be to give way to inceſt, as for the Uncle to marry the Neece, a fornication not named but with diſtaſte amongſt the ancient heathens, (I would abhor to ſpeak it, would they be aſhamed to give juſt occaſion:) the Holy Ghoſt muſt not diſdain to be his Bawd or Pander. If diſpoſed to diſpenſe with perjury, God the Father muſt be as his Vaſſal, to ſuffer diſgrace at his appointment, to recall the ſentence of vengeance, which the party ſwearing by his name did imprecate upon his own head, if he relented. Though this be the greateſt injurie that can be offered to ſo great a Majeſtie (unto whom execution of juſt vengeance properly belongs) yet muſt the Almighty, at the Popes appointment, be content to put it up.

6. It is a qualitie in Kings, very commendable, ſaith Paulus Quartus, Sed multos, ut audio, qui apud te plurimū poſſunt, fidei datae ac jurisju •… andi pactis interpoſiti religio monet, qua ut nihil Principi antiquius eſſe debere mini •… inficias ierim ita eos, qui pi •• atem ſuae opinioni praetexunt videre etiā at que etiā operter, ne dum rigidi religionis auctores haberi volunt, religionem ipſa i • diſ • rimē adducant, quod procul dubio accidet, ſi Pontificē tam neceſſario tempore deſeras, ad cujus defenſionem & majorum exemplum, & fides nuper data, & tua deni que te pietas obligat; quae omnia prius violes, & divin • at que humana jure confundas neceſſe eſt, ſi induciarum, pactis ſtare velis. Thuanus Hiſt. l 17. an. 1556. Legate and Nephew unto Henry of France, Religiouſly to obſerve their oathes: but, when the Popes dignitie comes into danger, religion it ſelf is in hazard, and a prepoſtorous courſe it were religiouſly to obſerve a • oath, unto the overthrow of Religion. With theſe and the like ſuggeſtions, impiouſly acute, did this ſweet Cardinal, by Commiſſion from the Tandem bellum pro Pontificis defenſione decretum; poſtquam Carafa Regem jurisjurandi induciarum pactis interpoſiti religione, poteſtati ſibi à Pontifice tradita, ſolvit, libertatemque ei fecit, in Caeſa • em & ejus F. etiā ſine praecedenti belli denunciatione impetū ſacere. Ibid. paulo poſt. Pope his Maſter, authorize, and animate this French King to violate the League lately confirmed by ſolemn oath, betwixt him and Philip of Spain. Might he not as juſtly, though not ſo politickly, in plain terms have told him, either you muſt diſhonour God, or ſuffer the Pope to be diſgraced: chooſe which you liſt. Doubtleſs in the language of Gods Spirit, which ſearcheth the heart, he that diſpenſeth with an oath (of this nature eſpecially) ſolemnly taken is greater then he by whom men ſwear; and is in heart and deed ſo eſtemed, by ſuch as acknowledge his authority in thus diſpenſing, or ſue unto him for like diſpenſations: But as if wilful and open perjurie, without deep and helliſh hypocriſie, were a ſin too plain and ſimple for the Man of ſin to countenance: 〈1 page duplicate〉〈1 page duplicate〉 the Hac ſiducia fretus C • ra •• Regē aggreditur, & gladio ſacrato Pontificis nomine ei ut Eccleſae R. Defenſori magna pompa ac ceremonia porrecto, ad privatū colloquiū admiſtus, quo in ſtatures Romana ac ſa 〈◊〉 ſua ſ • r •• na ſit, demonſtrat. Ibidem paulo ante locum •… atum. Legate firſt inveſts this beſotted Prince with the glorious Title of Defenſor Eccleſiae Romanae; and in witneſs hereof delivers him a ſword, conſecrated by his Holineſſes own hand, ere he make him forſwear himſelf, and forſake his God, who hath now forſaken him, and for his ſin (ſcarce expiated unto this day) plagued the Realm of France. For as the judicious Hiſtorian (who hath the Articles of this perfidious confederacy yet in his cuſtody) wel obſerves, Nunc ingredimur annū 57. ſupra quingenteſimū, & •… ill • ſimum, juxta Caroli ſapientiſſimi Principis augoriū Galliae ſun •… mum: quo res noſtrae per induc • as in tuto collocatae, unproba Cara •• rū ſuggeſtione, & ambitioſa quorūdā levitate in manifeſtū exit • ū pracipi • a • a •• t, & Regnū hoc hactenus florentiſſin ū ab eo tē pore b • ilis civilibus diu jactatum, tandem per illos ipſos •• lli aud • ores Hiſpanorum praedae, & ludibrio patuit. Thuanus lib. Hiſtor. 18. in initio, anno, 1557. this was the root of all the miſeries have ſince befallen that flouriſhing Kingdom, and by Gods juſt judgements expoſed it to the inſolencies of the Spaniard, through their means eſpecially that wrought the King to breach of his oath with Spain for entring this new confederacy with the Pope.

7 Whileſt reading this ſtory I called to mind the perfidious, and cruel uſage of that Renowned Rex à Caraſis ſollicitatus—negotiū dederat Colinio matis 〈◊〉 & Picardiae Praeſidi, ut in hoſtico ex improviſo, aliquid conaretur.—Is quāquā invitus faceret, ut inducias, quas ſolēni jurejurādo ipſe firmaverat, viola • et, 〈◊〉 cū res eo deductas videret, ut bello inter Hi •… & •… ticē ex •• deſcente Reges neceſſario ad ar •… , a •• evertēdū duxit, & inſigni aliquo facinore hoſtē praeveniēdū. Ita que noctu cū prope oppidū 8 id. 〈◊〉 . Marcentibus vino oppidanis inſidias 〈◊〉 , à vetula tamē inſomni proditus eſt, quae vix tandem improbo clamore excitatis vigilliis conatū noſtrorū irritū reddiditi, nde Colinius Lentiū, (mediū inter inſulam & Rigiacū Atrebatū municipiū, quod Nimetacū olim ſuiſſe autumant) vi capit, diripit, & licen •• oſe habitum poſtremo incēdit, ingenti que prada abacta cum pl • ſculos dies in limite excurriſſet, ad ſuos revertitur, hoc ruptarū induciarū initiū ſuit, &c. Ibid. Admiral in the Pariſian maſſacre: the treacherous impiety of his politick enemies ſeemed highly to extol the wiſedom and juſtice of his God calling him to ſuffer his chaſtiſment in this life, that he might not periſh with the wicked, or ſuch as were impenitent for their former grievous ſin; wherein this worthy Counſellor had in ſome ſort (though with grief, yet for the good of others I muſt utter it) communicated with the Pope, and his perjured Soveraign. For knowing the breach of peace was fully reſolved upon by the State of France, he thought it a point of warlike wiſdom to begin with the enemy in his own land, rather then expect his onſet upon notice of war proclaimed: and fair opportunity (as he apprehends it) being offered from an inſinuating Heremites diſcovering of the ſituation, and readieſt way of expugning Doway, he attempts the ſurpriſal of it; but prevented of his purpoſe by an old woman that awaked the Garriſon, he deemed it a ſhame to return home with empty hands; though fil them he could not, but with juſt imputation of being the firſt that had actually broken the league, as afterwards his venerable perſon was the firſt upon whom theſe perfidious Aſſaſinates, and actors in the Pariſian maſſacre did practice their intended butchery, contrary to the oath and faith which they had given him. God grant ſuch, as in Reformed Churches do moſt deteſt, be never tempted by like opportunities to imitate the worldly policies of the Papacy; that all our conſultations to prevent their malice, may alwayes reliſh more of the Doves innocencie and integrity, then of the Serpents ſubtlety.

8 He that would accurately obſerve the weak ſupportance of the Roman See at that time, when the French could not relieve it; how ſince that time the Popes have mufled themſelves into the Spaniards favour, to the great prejudice of France, who in love to them had brought it ſelf ſo low; may by theſe modern ſtories eaſily diſcern, the Papacies advancement in times paſt to have been wrought by ſuch means, as our Writers out of ancient records have deciphered. I ſpecially by ſowing enmity betwixt Chriſtian Princes, by ſeeking ſupportance now from one, then from another, as ſeveral Popes, for the moſt part by-ſtanders in ſuch broils, yet ſkilful to bet alwaies on the faireſt ſide, ſaw fitteſt occaſions; until at length they got both feet on Princes ſhoulders, and being once mounted, learned cunning to ſit faſt, and ride them ſafely. For moſt of that ſucceſſion being ſtil of ſeveral lines, and different parentages, none of them were diſpoſed to continue any ancient, or hereditarie F • bood with the poſteritie of their Predeceſſors greateſt enemies, as lineal deſcents of royal Families, out of their perſonal love unto their Anceſtors, uſually do, unto the great damage of their ſtate and Countrie. It is ſignificantly ſpoken by the Evangeliſt, That the ten Kings ſhould give their authority unto the beaſt; thereby inſtructing us, that Antichriſt ſhould grow great by Rev. 17. 12. Princes favours, and gracious priviledges beſtowed upon him, not as the Jeſuite abſurdly imagines, by taking authority unto himſelf by ſtrong hand before it was given, as the Turks, or Saracens, or other Barbarians have done.

But to proceed; not the infidelity of Turk, of Jew, or Saracen, not malignant Apoſtacie is to be compared with this kind of Idolatry, and blaſphemy we now diſpute againſt. The Turk calumniates the Croſs, the Jew accuſeth Chriſt himſelf as an impoſtor: but neither make him Author, or approver of ſuch impieties as they commit. The Jeſuit Fathers ſuch prodigious villanies, as his ſoul from Satans ſuggeſtion hath conceived, upon his Saviour: all other Hereticks, or Idolaters, Turks, Infidels, or Apoſtates, do then onely, or principally offer contumelies unto Chriſt and Chriſtianity, when they open their mouths, and vent their bitterneſs againſt him. But of this Whore and her attendants, that Proverb is moſt truely verified, Sive ſcortum benedicat ſive maledicat perinde eſt. The contumelies offered by them to Chriſt are all one, (always moſt grievous) whether they bleſs or curſe; whether they magnifie or blaſpheme his holy Name. Whileſt they profeſs ſuch abſolute Allegeance to the Pope, the Son of perdition, Chriſts greateſt enemy, in taking our Redeemers praiſes in their mouthes; they do but adde prophane ſcurrility unto blaſphemy, uſing him herein more contemptuouſly then the Souldiers, which bowed their knees unto him, but buffet his face; ſalute him as a King, and yet wound his head by putting a crown of thorns upon it.

9 But ſome out of charity, not to be blamed, will here demand: Do all the maintainers of this ſtrange Doctrine expreſly and wittingly conceive as meanly, or deſpitefully of Chriſt, as theſe diſſolute Roman Souldiers did, though willingly (for their own advantage) to cloak their ſecret ſcoffs, and mockery of his ſpiritual Kingdom with outward demeanure, more decent and reverent then the others uſed? Do all the learned of that Religion in heart approve that commonly reported ſaying of Leo the Tenth, Quantum profuit nobis fabula Chriſti? and yet reſolve (as Cardinal Inde, Carafa Lutetiam regni Metropolim tanquā Pontificis Legatus ſolita pompa ingreditur, ubi cū ſignum crucis, ut ſit, ederet, verborū, quae proferri mos eſt, loco, ferunt cum, ut erat ſecuro de numine animo, & ſummus religionis deriſor, occurſante paſſim populo & in genua ad ipſius conſpectum procūbēte, ſaepius ſecreta murmuratione haec verba ingeminaſſe. Quandoquidem populus iste vult decipi, decipiatur. Thuanus l. Hiſt. 17. An. 1556. Carafa did, Quoniam populus iſte vult decipi, decipiatur,) to nuzle the people in their credulity? For mine own part, as yet, I cannot think ſo; though, I have been friendly cenſured for ſaying the contrary. Many of them, I am perſwaded, think they honour Chriſt as much, as the beſt in the reformed Churches do. But doth this their conceit, or imaginarie love to him, leſſen their wrong, in reſpect of thoſe contumelies offered him by the heathen? Rather (in the learned) it is a Symptom of that grievous plague, inflicted upon the Jews, That ſeeing, they ſhould not ſee, that hearing, they ſhould not hear, nor underſtand: no ſign at all of better reall affection towards Chriſt, but rather a token of greater ſervility unto Satan, or of that ſtrange ſpiritual drunkenneſſe ſpoken of by the Evangeliſt. Their hearts and heads are not acquainted; the one endites what Satan ſuggeſts, and moves their outward members to act what he commands; the other interprets all done in honour of Chriſt, as if a man ſhould be ſo deeply intoxicated with ſome pleaſant poiſon, as to enforce it upon his deareſt friend, for an extraordinary dainty. Finally, that theſe great Clerks ſhould thus acknowledge Chriſt for the Redeemer of the world, and yet admit every Pope for his Compeer, and thus devoutly embrace the doctrine of Devils, is an undoubted document, they are the ſworn-followers of Him, whoſe comming is by the working of Satan, with all power and ſignes, and lying wonders, and in all deceiveableneſſe of unrighteouſneſſe amongst them that periſh. That which eſpecially cauſeth many of us to doubt, whether the Jeſuites do not aequivocate, when they ſpeak well of Chriſt, is, becauſe their learning and judgement are, on the one ſide ſo great, and this imagination on the other ſo prodigiouſly abſurd and ſottiſh, as one cannot poſſibly better brook the others company in the ſame heart or brain, then the moſt flouriſhing Prince, or Potentate in the World, could the beaſtlieſt ſluttiſh Shee fool living for the onely conſort of his bed; howſoever theſe cunning Panders, in pride of their nimble wits, may hope to betroth more ſimple ſouls unto this out-caſt of hell. And though experience in ſome ſort hath proved it true, that no opinion was ever propoſed ſo abſurd, but found ſome Philoſopher for it Patron: yet this imagination of the Popes tranſcendent authority, farre exceeds the limits of any experiments or obſervation made in Philoſophers, anſwerable to the former Axiom. Notwithſtanding the more their infatuation (of whom we ſpeak) exceeds the bounds of all folly or vanity meerly natural, the more it aſcertains to us the truth of the Apoſtles prediction in the place late cited. Doubtleſs becauſe they received not the love of the truth, therefore hath God ſent them ſtrong 2 Theſſ. 2. 10, 11. deluſions, that they ſhould believe lies. The fulfilling of which prophecie is moſt conſpicuous in the modern Jeſuites, the principal maintainers of this doctrin. For were they not men of rare wit and exquiſit learning; were not this opinion withall, of all that are or can be imagined the moſt ſottiſhly improbable, and prepoſterouſly impious; the print of Gods finger, thus confounding their brain, could not be ſo eminent or diſcernable. The firſt bait, caſt out by Satan, was but to draw the Romiſh Clergie unto practices, ſo ſuſpitious amongst the people that they could not be juſtified, but by a conceit of infallibility: and not checking their pride, being challenged of error in doctrin, and impiety in their dealings; the Lord gave them over to believe this monſter of falſhood and untruth, a bottomleſſe pit of hypocritical prepoſterous blaſphemies.

10 Would to God the daylie ambitious practices of many, that are or would be in great place amongſt us, the proneneſſe of moſt to tranſgreſſe the bounds of lawfull authority, and their unreadineſſe to recall their errours though never ſo groſſe, their extream impatience of all impeachment by men, as far their Superiours in ſpiritual graces, as their inferiours in ſecular dignitie; did not plainly ſhew the paſſage from that point, where theſe mens reſolutions anchor, unto this new Tyre, the Rock of honour, and ſeat of pride, to be but ſhort, and the tranſportation eaſie, if opportunities of Time and Tide did ſerve them. But of the particular temptations, and opportunities that did firſt drive the Romaniſts into this harbour, as alſo of inveterate errours in other points, and reliques of Heatheniſh diſpoſitions, whereby they tow others after them, elſewhere, (according to my promiſe) if God permit. At this time it ſhall ſuffice to have waded thus far in theſe unpleaſant paſſages, for diſcovering the enemies weakneſſe in his new Fortifications, or Repalliations rather of ſuch breaches, as our ancient Worthies have made in their imaginary Rock of ſtrength. Now, as my ſoul and conſcience in the ſight of God, and his holy Angels can aſſure me, theſe imputations of blaſphemy, ſorcerie, and prepoſterous Idolatry, I have laid upon this fundamental point of Romiſh faith, a • e moſt true, though much leſſe exaggerated then it deſerves: ſo again, I muſt confeſſe, it hath in ſome ſort over gone againſt my conſcience, publickly to diſcipher or diſplay her abominations. For my little experience of this preſent ages temper too well inſtructs me, what great offence is oft-times hereby given to men, as weak in faith as ſtrong in their perſwaſions of it, to flatter themſelves in their hypocriſie, or make them ſeem unto themſelves, men rightly religious or throughly ſanctified, whileſt they meaſure their love to true religion by their hatred unto this doctrine of Devils, or compare themſelves with Prieſts and Jeſuites, as they are painted out in their native colours by eloquent and learned Paſtors. But his iniquitie be upon his own head, that thus perverts my labours, undertaken for his good, unto his harm. For unto a quite contrary purpoſe have I ſet forth this ſurvey of Romiſh blaſphemie, in a larger volume then firſt I meant it, even to ſtir up my ſelf, and every Profeſſor of true Religion, unto ſerious amendment of our lives, to hold faſt our faith, by holding up hands pure from bribery and corruption, by lifting up hearts and mindes void of all guile and hypocriſie, ardently zealous of every good work, unto the Lord our God continually; leſt ſuch ſwarms of Caterpillars and Locuſts, as have choſen Beelzebub for their God devour this land, Mortis modus morte pejor. To think ſuch ſhould be the inſtruments of our wo, will unto moſt of us, I know, far ſurpaſſe all conceit of any other wo it ſelf, or miſery that in this life can befall us. And yet whileſt I conſider what God hath done of old to Iſrael his firſt-born, and Judah his own inheritance: the overplus of our ingratitude towards him for all his goodneſſe, eſpecially our wilfull continual abuſing theſe dayes of peace, more, and more ſweet and gracious, then Jeruſalem it ſelf, the viſion of peace, did ever ſee ſo long together without interruption; I am, and have been, as my publick meditations can teſtifie, for theſe few yeers of my miniſterie, poſſeſſed with continuall dread, leſt the Lord in juſtice enlarge his threatnings denounced againſt Judah upon this Land. Fearfull was that meſſage unto Hieruſalem, I will bring the Ezech. 7. 24. moſt wicked of the Heathen, and they ſhall poſſeſſe their houſes: but more terrible is our doom, if this ſentence be gone out againſt us, I will plague you by the wickedſt amongst the Chriſtians, by men more cruel, proud, and inſolent, then Babylonian, Turk, or Infidel, or any other enemie of Chriſts Church hath been, or could be, unleſſe Chriſtians or Jeſuites in name or ſhew, they were meer Antichriſtians, or Barieſus, in heart and affection. Such titles we readily give, and willingly hear given unto Loyolaes infamous brood. But if our wayes ſhall continually prove as odious unto our God, as theſe termes imp • rt that Societie is unto us: what have we done? Surely tied our bodies to the ſtake of juſtice, by the wickedneſſe of our hands, and proud imaginations of our polluted hearts; whiles our tongues, in the mean while, have ſet our cruel executioners hearts on fire more grievouſly to torment, to conſume and devour us.

11 But though likelihood of their prevailing againſt us be, without our repentance, great, and their cruelty, if they ſhould prevail, more then likely to be moſt violent: yet this their hope it cannot be long. Tu quoque Crudelis Babylon dabis impia poenas, Et rerum inſta • iles experi • re vi • es. The Lord in due time will turn again the captivity of his people, and the now living may live to ſee theſe ſons of Babel rewarded, as they have long ſought to ſerve us. Their ſhameleſſe Apologies for aequivocation and this old charm of Templum Domini, which like unluckie birds alwayes flocking, or frogs croaking againſt ill weather, they have reſumed of late with joint importunate cries (albeit with theſe they bewitch the ſimple, and choak the worldling or careleſs liver, that accounts all ſerious thoughts of Religion his greateſt trouble) ſound unto hearts ſetled in grace, or mindes illuminated with the ſpirit of truth, but as the laſt cracklings of Lucifers candle, ſometimes ſhining in the Roman Lanterne as the morning-ſtar, or an Angel of light, but now ſo far ſpent and ſunk within the ſocket that it recovers it wonted brightneſs but by flaſhes; nor can his noſtrils, (that is able with the leaſt breath of his diſpleaſure from heaven in a moment to blow it out) any long time endure the ſmell. Even ſo, O Father, for thy Son Chriſt Jeſus ſake; even ſo, O Chriſt, for thine Elect and Choſens ſake, impoſe a period to our grievous ſins againſt thee, and our enemies malice againſt us: infatuate their policies, enfeeble their ſtrength, and prevent them in their Devilliſh purpoſes, that ſeek to prevent thee in thy judgements, by ſetting the World in combuſtion before thy coming.

Amen.

The continuation of matters proſecuted in the firſt BOOK.

THe ingenious Reader, I truſt, reſts fully ſatisfied, that for planting Lib. 2. cap. 30 parag. 16, 〈◊〉 &c. Si autem quis demum regetur, cum & revelano & propoſiti • infalli • alis obſ •… inevidentes ſint, quid ipſum im • ulerit, ut hunc qu • in-t • um rerum • bſ • u • iſſimtrum 〈◊〉 ſit ad 〈…〉 ſcaundum ſe inevidentem & obſ •• am. Id quod luculenter diſſerere • i. ebit, 〈◊〉〈◊〉 •… fides. Valent. Iom. 3. in Aquin. diſput. 1. quaeſt. 1 de object, fidei punct. 1. parag. 1 • . true and lively Faith in every private Chriſtians heart, Experiments anſwerable to the Rules of Scripture, without abſolute dependan • e upon any external Rule thereto equivalent, are ſufficient; the aſsiſtance of the Holy Spirit (whoſe neceſsity, for the right apprehenſion of aivine truths revealed, the Romaniſt nor doth, nor dare denie) being ſuppoſed, That Valentians heart did tell him thus much, and ſecretly check him for his ridiculous curioſity to make way unto his Circular reſolution of Faith * before refuted, his diffident ſpeeches immediately thereto annexed, (upon conſciouſneſſe no doubt of it inſufficiencie) will give the Reader, (though partiall) juſt cauſe of ſuſpition. If a man (ſaith he) be yet further queſtioned, ſeeing as well the divine Revelations, as the Churches infallible Propoſal, are obſcure and inevident; what ſhould impel him to enter into ſuch a Labyrinth of Obſcurities, as to imbrace the doctrine of Faith by the former Method, [to wit Believing the Revelation for the Churches Propoſal, as for a condition unto Relief requiſite; and the Churches Propoſal again for the Revelation, being the cauſe of his Belief] then let him come unto the ſecond proceſſe (or method) and expound the reaſons and clearer motives whereby he was and every diſcreet man may be, induced to imbrace Faith, though of it ſelf inevident and obſcure. Thus do they traduce the Grace of God, as if there were no difference betwixt mid-day-light and mid-night-darkneſſe; as if the dawning of that Day-ſtar in our hearts, or light of Prophets our Apoſtle ſpeaks of, 2 Pet. 1. 19. were not a mean betwixt that more then demonſtrative Evidence of divine Truths, which glorified Saints enjoy, and obſeurity or Jewiſh Blindneſs. The particular manner how Gods Spirit works lively Faith, by ſuch Experiments as •… tly I did and hereafter muſt acquaint him withall, the Reader I hope will gather, of his own accord, out of the diſcourſes following, concerning the nature of Chriſtian Faith, and the Principal Objects thereof, whereunto my Meditations are now add 〈◊〉 my long durance in this unpleaſant ſubject having bred in my ſoul a more eag • r th •… after theſe well ſprings of life.

FINIS.

Though the Obſervant Reader may ſerve himſelf well of the Contents of every Chapter, and the Table of Texts of Scripture, as alſo of the Titles of every Page, and Marginal Briefs; yet for his further advantage is made this enſuing Table. To which every Reader may adde what he pleaſes, ſpace being left. The Figure ſignifies the Page; M. the Margin. A THe ſin of Aaron extenuated by Jews, pag. 38 Abrahams faith, and Jews ſtubbornneſs, 132 The ſin of Abiram aggravated, 410 The Authors Aboadment, 507 His prayer, 508 Apparitions of Heathen Gods, 34 &c. Actions humane diſtinguiſhed, 168 Actions not of faith, 177, to 184 See Doubts. Not of Faith. Obedience. The ſame ill Action may be leſs of faith in the confident, then in the ſcrupler, 184 Beſt method to ſquare our actions to the rule of faith, 185 Adrians ſeverity againſt the Jews, 111, 112 &c. Acoſta's zeal for Popes ſupremacy, 314 Adam did eat not doubting, yet condemned, 185 Adoration of the Hoaſt dangerous to mens ſouls, 328 Council of Trents decree for adoration, 329 m. To Adore a creature wherein the divel lurks, Vaſques thinks lawful, if one direct not Worſhip to him, 329 Saracens Adore a ſtone, and a ſtar, 107 Adoration of a dead dog, deliberated if not done. 501 m. Ahabs Prophets, 418 Elijahs and Michaiahs Propheſies abuſed by Polititians, 1b Albigenſes and Picards perſecuted by the Provoſt Stenelda, who wrote to S. Bernard about them, 245 &c. Alexander the great, General to Solomon, ſay the Turks, 46 Ancient times not to be meaſured by latter, and why, 37, to 42 How we may diſſent from the Ancient, 266, 267, 268 Angels ſent to gather the elect how meant, 101 Angels got Iſrael miraculous victories, 35 Androgyni Platonis, 56 Different Ages, divers events, 309 &c. We miſtruſt Antiquity, why, 37. &c. Alphon. the great, got great honor being priſoner 61 Antoninies Army relieved with water. 78 Arnuphis the ſorcerer, by the Heathen, ſaid to do it. ibid. Arabians cruelty to the Jews Ambaſſadors. 77 Antichriſts exaltation, firſt degree. 315, &c. Second degree of it. 375, &c. Third degree. 464, &c. Exceſſe of His exaltation. 449 &c. Antichriſt may in formall termes confeſſe Chriſt. 355 Antichriſts ſpirit. ib. Antichriſtianiſme not contradictory to Chriſtianity, but contrary. 355 Romiſh religion So. ib. & 360 Antichriſt a Judas, a ſecret underminer. 373 The Great Antichriſt. 347, &c. & 374. Antidote againſt Romiſh enchanting ſorcery. 307 Apothegmes, Crantzius, 139. Carafa's; 505. P. Leo's. ib. Aſſent conditional. 189, &c. It differs from implicit faith. 196 Four things conſiderable for guiding our Aſſent to truth propoſed. 191 Aſſent. See belief, and faith. Atheiſts, credulous in their kind though miſtruſtfull of Scripture. 37 Atheiſts rare in old time. 38 Authorit as docentis how it is a ground unto unevident Aſſent. 2, 3 Authority Divine is ground of faith infallible. 7 Authority of Jewiſh Church after Moſes his death. 411, &c. Authority. ſee Pope. Sanedrim. Univerſall. Ariſtotles Rule for Poets. To have a true Hiſtory for ground. 27 Ariſtotle confounds the Cauſes. 54 He leads us not to the Firſt Cauſe or laſt end, ergo imperfect. ib. B BAal. See Prophets. Beclzebub might caſt out devils, upon deſigne, as Cheaters loſe. 436 Baptiſme with water and the holy Ghoſt, Typified by the pillar of cloud, and of fire. 447 Babels building transformed by Poets into the Giants war. 56 Roma Babel rediviva. 244, 245 Baſsina's viſion. 4 • Belief is an aſſent, without plain evidence, 2, 3 Belief how increaſed in ſtrength and certainty. 4, 5, 6 Objects of Belief diſtinguiſhed. 5 Belief of Gods Word though but conditionall, what it effects, and requires. 8, 9 Belief of Scriptures how to be confirmed by experiments in our ſelves. 140, to 145 Belief of known Oracles confirmed in S. Peter by experiment. 140 Belief of God wrought in Naaman by experiment onely. 141 See experiment. Belief of principal parts of Scripture, ties our faith to the reſt. 148 &c. Belief of Scripture to be got by practiſe, not by Diſcourſe. 150 Belief muſt be wrought by the Spirit, though by means. 150 See Faith. Conditional Belief, the nature, uſe, conditions, properties of it. 189 Proneneſſe to Believe when, and in whom, good, or ill. 419 Romiſh Belief, meerly Humane. 365, &c. He that Believes the Romiſh Churches Authority (as ſome teach it) Believes no Article of Chriſtian faith. 464 He that Believes the Pope abſolutely, without all examination, believes, nor Chriſt, nor his Goſpel. 494 Such Belief emboldens the Believer to villany. ib. Romiſh Belief on the Church, not on God. 478, &c. Bellarmin cited. Bellarmins Catholick fyllogiſme, and reſolution of faith. 319, &c. Bellarmins ſtrange poſition, if the Pope call evil good, Papiſts muſt believe it. 322. m. Bellarmins Put-off about Ahabs 400 prophets. 418 Bellarmin confeſſes, that nor Pope nor Councils can judge of ſcripture tranſlated into modern Languages. 157 St. Bernard againſt Rodulphus a vile Monk, who preach't, it was lawfull to ſpoil the Jewes to maintain the Holy war. 117 Blaſphemie Romiſh. 309, &c. 315, &c. Blaſphemy preferring Human Authority before Divine. 316 Mouth of Blaſphemy. 450, 502 More Blaſphemy Romiſh. 460, 499, 507 C CAnonical Books of the Old Teſtament to be known by the Jew. 146 Of the New now confirmed. 147 Trent Canon, about Canonical Books. 310, &c. Cansuizing. vide Saints. Canus cited. Caxus. See Romiſh Writers in letter R. Cajetan and Caſſander deſired Reformation. 276 Cardinall Carafa's bleſſing to the people. 505 French Cardinals addreſſe to St. Cuthbert at Durham. 160 Carbarinus defends the Council of Trent, yet holds certainty of ſalvation. 274 Ex Cathedra, hard to know when the Pope ſpeaks of it. 404 Characters of ſacred Writings. 13 Charles Martel, his martial Act. 110, &c. Chriſtian Religion confirmed by the ceaſing of Oracles. 30, &c. Chriſt why ſo little ſpoken of by Heathen Writers. 113 Chriſtian Expeditions to recover Jewry, bring evil upon the Jews. 116 The Chriſtian Cauſe. (and Cauſe called Catholick.) 155 Similitude betwixt Chriſt and Moſes. 434, &c. Chriſts predictions and diſcovery of ſecrets prove him to be God, and the Meſſiah. 441 Church, our Church in Romiſh, as gold in droſſe. 245, m Compariſon between our Church and the Romiſh, for means of ending Controverſies. 272, &c. The Church of Rome moſt needs means to end and take up Controverſies. 275, &c. Jewiſh Church Repreſentative a corrupt Judge in matters of God. 422, &c. He hath not God for his Father, that hath not the Church his Mother. 465 Churches propoſal the Cauſe of Romiſh faith. 467 The Church, the Church. ſee Templum Domini. Church. ſee Infallibility. Belief. The Enthuſiaſts Circle. 150 Circle. dolus circulatorius. 291, to 293, 508 Sacreboſco in a Circle. 294, 297. ſee Valentian. Coaliers Circle. 242 Coaliers Catechiſme. 292 Conditional. ſee Aſſent, faith, belief, obedience. Caſsius his ſacriledge at Jeruſalem, and pilling the Jews puniſhed. 67 Craſſus his ſacriledge at Jeruſalem the cauſe of his deſtruction. 65, 66 Craſſus his overthrow and ſin miſapplied. ib. Craſſus his ſinne pointed out in his puniſhment. 66, 67 Young Craſſus and Old, their Ominous ſtumble as they came out of the Temple at Hierapolis. 65. &c. St. Cyprian ſinned not deadly in contradicting Pope Stephen, ſayes Bellarmin. 313, m. Cup, confeſſed, by the Trent Council, uſuall of old; yet forbid by it. 330, &c. and that upon a Text fore ſtrained. 332: &c. Cup eſſentiall. 335. Pope may grant it. 338, m. A Queen poiſoned in the Cup, Greg. Tours. 330 Council of Trent cited. D DAlilah by Poets made Scylla. 48 Day of the Lord, not limited to one day. 100, 102 Deliverance from Popery like that from Egypt. 138 Divine Authority ground of faith. 7 Dialogue of Proteſtant and Papiſt. 485 Dialogue of Catech. and Conſiſtory. 489 Differences, diſſenſions amongſt Learned. See Scripture. Diſobedience: ſee Obedience. Deucalions flood. 50, &c. Divels believe, how. 3 Doctrine. Chriſts doctr. tried by Moſes his and the Prophets. Popes muſt not be ſo, no not by Chriſts. 428 Belief of Chriſts Doctrine, without triall by Moſes, &c. had been not belief, but blindneſs. 429 Chriſts Doctrine is to Moſes his, &c. as the Concluſion is to the premiſſes. 430 S. Peter proves his doctrine by Moſes and the Prophets. 453 S. Paul, lets his doctrine be examined. 456 So doth Chriſt. 428 All doctrine to be tried by ſcripture. 458 Doctrine of Infallibility dangerous to States. 499, 507 —worſt of all errors, hereſies, blaſphemies. ib. —in Canonizing Saints, dangerous. 501 —danger from Gods wrath. 502 —more, of the danger of that doctrine. 503 This doctrine inverts the Frame of Chriſtian Religion. ib. Doubts may ariſe from extending unduly the meaning of ſcripture. 179 One may in ſome Caſe obey or diſobey not without doubt, yet without ſin. 180 Every doubt is not ſufficient to deny obedience. 186 The Text, He that doubts, &c. expounded, 179 180 Adam condemned for eating, though he doubted not about it. 185 One may ſin doubting of the Popes or Churches power, yet not ſin in examining it whileſt he doubts ſays Bell. 313 m. 458 m. 420 Dreams, of them in particular, 27 &c. Wickedneſs, worldlineſs, policie cauſed defect of Gods warning men by Dreams, 29 Baſſinas Dream 41 Dreams uſual amongſt the Patriarchs, &c. 28 yea, to eminent perſons, and others perhaps that knew not the true God, 29 Strabo ſays, Moſes taught chaſtity requiſite in thoſe that expected direction from God in Dreams, 29 E EDition vulgar, part Lucians, part S. Jeroms, part Theodotions the heretick, ſaies Bellarmine 300 See tranſlation. Eccleſiaſtick writers of the firſt age, why ſo ſilent of the wonders of that age, 98, 99 End, he that commends the end, commends the neceſſary means: is a rule, 420 Eleazar preſents a Golden beam to Craſſus, 66 Emicho waſtes the Jews, and kils twelve thouſand of them, 116 Enthuſiaſme dangerous, 150 &c. England, Jews calamities there, 120 &c. See Jews. Euphrates compounded of Hu prath 56 Evidence excluded from belief 2 Evidence drowns belief 2 Evidence excluded from the thing directly believed, not from things united to it, 2 Exceptions, See objections, and univerſal. Experiments of Scripture-truth in our ſelves how to be found, 140 to 145 how to be framed in our ſelves, 144 Experience confirmed S. Peter in the truth of a known Oracle, 140 Experiments fruitful and powerful in hearts prepared, 142 &c. Experiments uneffectual in hearts indiſpoſed, why 143 &c. Experiments of ſcripture truth ſmall in our dayes, and why ſo, 145 Script, as rule of dyet. Experiments as nutriment. Gods ſpirit as the digeſtive, 150 &c. Experiments confirm faith, 408, 411, 428, 433, 508 Experience of evil threatned, begets hope of good promiſed, 415 F FAbius Urſinus his Oration 50 • Fables reſembling truths. Helicon B •• r. Cadmus Moſes. Scylla D • l • la. N • obe Lots w •… , 47 &c. 59 Fathers, how they uſed the authority of the Church, 243 Faith, to beget it in children, parents inſtructions be neceſſary, 411, 412, 413 Faith confirmed, how. See experiments. Jeremies Faith confirmed by ſeeing Gods threats fulfilled, 416 Gideons Faith confirmed, 414 To ſettle and ripen Faith, a rule, 421 See rule. Chriſt riſen, revived his diſciples Faith, by what Moſes and Prophets had foretold of him, 449 Not of Faith, three meanings of that text or phraſe 177 to 184 The univerſality of it limited, 178 See Actions, ſee doubts. The doubt and diſobeying may be not of Faith, as well as the poſitive action, 179 Omiſſion may be not of faith as well as commiſſion, 185 Implicate Faith Romiſh differs from conditional Belief, 196 Popiſh writers make the Church miſtreſs of m • ns Faith, 197 Roman rule of Faith unſufficient, 297 to 305 Of Romiſh Faith, the firſt main ground •… ds to Atheiſm, ſecond to Heatheniſm, &c. 484 &c. Reſolution of Faith by Valentian 292, 464 &c. He reſolves Faith into the Churches authority, not into the firſt verity, 471, 472 &c. Not into Gods veracity or truth of his word, 478 &c. Reſolution of Faith two fold, 472 Foundation, what a Foundation the Papiſts make Chriſt, 356 G GIdeons faith confirmed, 414 Gerſons caveat to the Pope about Canonizing of Saints, 501 Godeſaealchus a dutch prieſt perſwades the King of Hungary to kill the Jews 117 Greek letters and inventions taken from the Hebrew, 57 Great day of the Lord not to be limited to one day, 100, 102 Gyants frequent in Moſes's daies 35 &c. Gyants about mount Veſuvius. 101 Gods patience to the Iews, a mercy to the Gentiles. 80, &c. Gods mercy and juſtice exemplified in the Iews. 91 Gods juſtice and wiſdom in the Iews calamity. 133 His proceedings againſt them even to this day moſt juſt and moſt wiſe. ib. Gods favours to Ancient Iews, paralleld with the the like to the Gentiles. 135, &c Gods judgements why not ſo ſignal now as in former times. 137 Gods providence in the reformation from Popery remarkable. 138, &c Gods providence how little obſerved. 143, &c Gods providence in making the Papiſts to acknowledge the Apocalyps for Canonical, 148 Gods providence in preſerving clauſes of ſcripture 149 Gods Spirit not to be diſcerned but by his fruits. 150 H HAnnahs faith confirmed by experiment. 142, &c Of Hannah more. 143 Harmony of ſacred Writers. 17, &c Henry 3. cruel to the Iews. 123 Henry 8. by proſopopaeia brought in. 372 Heathen objections againſt the Iews all prevented by Iewiſh Writers. 78, &c Hereticks urge ſcripture. 235, &c Some hereticks refuſe triall by ſcripture. 239 Orthodox do not ſo. ib. Hereticks likely to balk ſcripture when it will not beſtead them. 244 Worms in the Hoaſt, how, or whence they breed. Doctors opinions. 329, m. Hoaſt. ſee Adoration. H •• d. ſee Monk. Hoſius's Coalier. 242 Hypocrites, their curioſity. 435 Hypocriſie. 507 Hypocriſie. ſee poſterity. I IAnnes and Iambres, magicians. 38 Jealouſies, their original in the people againſt their Teachers. 393 Ieremies Lamentation, a prophecy as well as at Elegy. 90 Ieruſalems deſtruction by the Romans, a Map of the day of judgement. 92, 93 Ieſuites medley. 250 King Iohn cruel to the Iews. 122, &c Iris Thaumantis filia. 54 See Rainbow. Jews favoured by their Conquerors beyond all po litick obſervation, 62, 63, 68 Jews ſtrange thriving under their Conquerors teſtified by Heathens, 68, 69 Jews ſtrange powerfulneſs in winning Gentiles to Iudaiſme, ib. Jews wronged by Tacitus, and why. 70, 71, 72 Jews thriving in captivity to be attributed to their Law. 73 Jews more favoured by God then any other Nation. 73, to 75 Jews a mightier Nation then any other. 74, 75 Jews ſtrange continuance in the midſt of miſeries. ib. Jews had better ſecurity of their proſperity then any others. 75 Their increaſe and decay not meaſurable by human policie. 76, 77 Jews, why ſaid by Diogenes, Laertius, to be deſcended from the Magi. 77 Jews and their Religion deſpiſed by Heathens on falſe grounds. 78, to 82 All heathen objections againſt the Iews prevented by Iewiſh Writers. 78, &c. Iews calamities and proſperities with their cauſes foretold in Scriptures. ib. Their enemies (untill Chriſt was rejected) how puniſhed by God. 75 Their enemies (after Chriſt was rejected) how favoured by God. 83 Iews deſtruction the cauſe of Gods exalting Veſpaſian. 83, to 86 Iews a Nation ſet apart to exemplifie Gods juſtice and mercy. 91 Iews blind madneſſe in Cyrene and Cyprus according to Deut. 28. 28. 111 Iews continuance in miſery according to Deut. 28. 59. 111 Iews mighty deſolation under Adrian. 112 Iews prohibited to come within the view of Jewry, Deut. 28. 62. ib. Iews why not mentioned from Adrians time till Romes captivity. 113 Iews miſery in Spain and France. 114, 115 Iewry a Marl-pit for Gods vineyard. 115 Iews bereaved of their children, according to deut. 28. 32. 115 Iews calamities in Hungary. 116 Iews calamities in Germany. 117 Iews why not utterly deſtroyed. ib. Iews meanneſſe in the Eaſtern parts. 118, 119 Jews rejection of Samuel a type of their rejection of Chriſt. 118 Iews puniſhed according to Deut. 28. ad 33. 120 Iews miſeries in all times and places according to Deut. 28. 33 ib. Iews calamities in England. 120, to 123 Iews bruitiſh ſtupidity. 121 Iews maſſacre in Linne on a ſmall occaſion, 121 Iews madneſſe and ſelf murder in York. 122 Iews may not come on Horſeback, nor in Conſtantinople but upon Termes. 117 Iews grievous oppreſſions under King Iohn, Henry 3. and Edward 1. 122, 123 Aaron the Iew, paid Henry 3. a Ranſome of 30200 marks. 123 Iews baniſhment out of England purchaſed by Parliament. 123 The Iew of Briſtow paid 10000▪ marks after he had loſt 7. teeth. 123 Iews for murthering a Chriſtian childe, are maſſacred at Munchin. 129 Iews poiſon Fountains, and offer indignities to the B. Euchariſt. 124, to 126 Iews for ſo doing are much afflicted in France and Germany. ib. Iews cannot be ſaved from the peoples rage by King, and Governours. 125 Iews baniſhed out of Spain and Portugal. 126 Iews bereaved of their children again. 127 Iewes urged to ſerve ſuch gods as their fathers knew not. 128 Iews miſeries according to Deut. 28. 65, ad 67. 129 Iews become a Proverb and by-word to all Nations. 130 Iews baniſhed by the father, bought, and brought in of the ſon. Baniſhed by Pius Quintus, recalled by Sixtus Quintus. 129 Iews ſcattered from the one end of the world to the other. 131 Iews infidelity a ſtrong argument for Chriſtians faith. 132 Iews ſtubbornneſs an argument that they are Abrahams poſterity. 132 Iews the cauſe of their own miſery. 133, 134 Iews thirſt of crucifying Chriſtian children, proves their forefathers crucifying of Chriſt. 133 Iews make their fathers ſins their own. 133 Iews cariage and temper the Lees of their forefathers excellency. 134. Iews preſent depreſſion proves their former exaltation. 134 Iews blindneſs a light to the Gentiles. 136 Iews deſolation the moſt effectuall proof of Chriſtian ſaith. 137 Iews miſery a type of unbeleevers eternal miſery. 137 From the hiſtory of theſe Iews, general and uſeful Collections. 129, to 139 Iews conve • ſion as likely to be ſudden as at all. 138 Beſt method to convert the Iews. 251 Church of the Iews. ſee Infallibility. San • drim Chriſtian. Iſhmaelits, the ſame with Saracens and Hagarens. 103, to 107 Iews and Iſhmaelites, continuall ſignes to the Nations. 1 • 3 Iſhmaels deſcription by Moſes, a propheſie of his poſterity. 105 Iſhmaelits why called by themſelves Saracens. 109 Iſhmaelites or Sarac • ns how like Iſhmael. 106, 107 Iſhmaelites a mighty Nation. 108, 109 Image worſhip, the effects of it in Monks. 128 Indulgences cauſed a breach in the Church. 270 S. Iohn in ſome points above S. Paul & S Peter. 3 •• Infallibility. He that is taken, or takes upon him to have abſolute Infallibility, is made, and makes himſelf God. 198, 199 Infallibility (granted) is no ſuch means to end controverſies as is pretended. 243, 248 Infall. a means to harden a Mahumetan. 250 Infallibility as dangerous to the ſoul as Empericks practiſe to the body. 257 The differences amongſt Ancients, an Argument againſt any one mans infallib. 268 Popes Infallibility pretends to deciſion of Controverſies brought to him, not to praediction or prevention of them, ere they ariſe; to cenſure the opinion not puniſh the Author. 274 Popes challenge of infall. cauſe of Diſſenſions. 277 Infallibility, is not, de facto, a means to end Controverſies. 279, 298 Nor would infallib. end them aright, if all granted it. 280 Imperfections in the Popes Infallibleſhip. 284 Infallibility wherein it conſiſts. 287, 289 Churches, or ſcriptures infallibility, which firſt to be beleeved, or, are both together to be beleeved. 289, &c. Infallibility of the Iewiſh prieſts depended upon their continencie. 378 Infallibility of the King defenſible by ſcripture, as probably as that of the prieſt. 387 Some Iews brag that Iudah's ſcepter ſtill flouriſh in Media. 339. Iews Church erred fundamentally in Chriſts time, ergo not infallible at any time. 400 Infallib. more neceſſary under the Law. 3 • 8 Diſadvantage to Rome not to hold the ſynagogue Infallible 399. Iews after Moſes death, made not Churches infallibility the Rule of faith, but experiments anſwerable to Gods word. 411 What does infal. perform to the Believer? what to the object beleeved? 481 Pope infall. in canonizing Saints, ſayes Valent. 496 Jeſuites doctrine of Popes infallib. dangerous to ſtates, and the worſt of errors. 499, 505 Infallibility a device to cover practiſes not juſtifiable by Romiſh Clerks. 506 Infallibility the doctrine of it inverts the whole frame of Religion. 5 •• K POwer of the Keyes. 395. ſee Univerſall. Kings Infallibility as probable as the Popes. 387 K •… his ſin aggravated. 410 Krantzius (or Cranzius) his ſpeech to Luther. Frater abi. 139 Hu ſpeech, put in the mouth of a Saracen, at Torutum. 109 Krantzius his Relations touching the Jews. 125, 126, 129, 133 L LAnguages, (Italian, Spaniſh, French, Engliſh) mixtures of Roman and Barbarous. 245 Lay-men illiterate may as well know the ſence of ſcriptures, as of the Popes Decrees. 156, &c Lay-men not skilled in Languages, how far bound to believe ſcripture. 161 Leo the tenth his Apothegme. 505 Lindens panoply no good Harneſſe. 242 A Logick Rule explained. 475 Lo •• wife, by Poets, transformed into Niobe. 49 Loyola's way to try ſpirits by. 151 M MAdneſs of men in not ſearching Scriptures 9 S. Pauls Man of God, who it is. 154 Carnall man. 212, 213, 236, m. Spirituall man. ib. Manes's hereſie. One creator of matter, another of purer ſubſtances. Magick helpt and haſtened the ſudden making of the golden Calf. 38 Mahomet pretended deſcent from Sarah. 109 Maldonate, one of the beſt Expoſitors of that Gang. 401. His cenſure of Ianſenius. 275. m. Maldonate cenſured about the meaning of the ſixt of Iohn. 332 B. Virgin Mary her faith confirmed by experiment. 143 Uſe of Magiſtracy and Miniſtery for avoyding ſchiſmes, with Valentians and Sacroboſcos extremities about that point. 237 Miniſtery of men, how needfull to plant faith and keep it. 153, 163, 185, to 189, 282, 480 Miniſters of God, to be adviſed with in particulars touching our ſouls. 145 Miniſters not being adviſed with in particulars, a cauſe of fruitleſſe preaching. ib. Miracles uſed in the infancy of Chriſtianity. 40 Miracles of Ancient times not to be ſuſpected becauſe none ſuch now. 37, 42 Miracles of ſcripture relation, proved true by a ſtrong Dilemma. 11 Expectation of pompous miracles, the original of Jewiſh infidelity, 433 Internall miracles the end of externall. ib. Miracles of Chriſt, and of Devils, and Impoſtors, differ in the End. 436, 445 Miracles, no rule of trying Prophets before the Law. 435 Chriſts miracles not ſo much relied on by his Diſciples, as Chriſts predictions. 442 More of Chriſts miracles. 443 Luthers miracle wrought ſine vi Ferri. 139 Veſpaſians miracles. ſee Feſpaſian. Miracles, ſee prophetical teſtimonies in the lett. P Miſtruſtful man prone to be an Infidel. 20 Miſtruſtfulneſs how it may be well uſed ib. A monk ſcrupled to wear an Hood. 240 Moſes and the Iſraelites wandring made by Poets into Cadmus's and the Phoenicians. 48 Moſes had no ſuch power as is aſcribed to the Pope, though he had virtually, both Civil power and Eccleſiaſtical or ſpiritual. 405 Siimilitude betwixt Moſes and Chriſt. 434, &c Muſcovites forbad Preaching, to prevent ſchiſms. 302 Maſſacre at Paris, and Boydon the chief man in it, commended by Fabius Urſinus the Popes Legate. 500. Maſſacres. Vide Jews. Myſteries involved in the Aenigmaticall propriety of words propheticall. 100 N NAamans faith, begot by one ſingle experiment without the word. 141 Naamans doubting, how like the curioſity of unbelieving Artiſts. 141, 142 Noahs •• ood changed by Heathens into Deucalions. 51 Niobe made of Lots wife. 49 Notions of good and evil, in Pythagoras, Orpheus, Linus, Euripides 57 Notions of Chriſt, what the Phariſees had before he came. 446 O OAths to be kept, yet not when Pope and Religion is in hazard, ſayes Paulus Quartus. 503 Obſervations (made by the Authour) out of Poets in generall. 27, &c. ſee Poets. Oracles, a diſcourſe about them. 30, &c Oracles ceaſing, a proof of Chriſtian Religion. 30, &c Of Oracles failing, Plutarchs 2. reaſons. 1. Flitting of Daemons, 2. Alteration of ſoyl; exhalations being (ſaid he) as neceſſary for Oracles to ſpeak with, as an inſtrument for a Muſician to play on. 30 Omen. See Craſſus, and Veſpaſian. Objections of Romiſh Doctors againſt ſcripture. 260, &c. 264, &c. ſee Scripture. Obedience, what due to God, what to his Meſſengers. 154, 271, 306 Obedience to Authority, 168, to 176 Sincere Obedience makes ſome actions lawfull, which without it would be unlawful. 170, to 177 Illimited Obedience to the Church, is required by Papiſts, without examination or appeal. 165 Antipapiſts extreme in that point. ib. The Proteſtants mean in the ſame point. 166 Abrahams Obedience commended by S. Auſtin, and ſouldiers obedience ſo. 171, 172, 175, m. A certain rule when Authority may be diſobeyed. 174 Such as diſobey, fearing their practiſe may occaſion evil, are often taken in their fear. 174, 175 More about Obedience. See 185, to 189 Of Obedience, or belief conditional, ſee 189, to 196 How It differs from implicit faith. 196 Conditional Obedience of two ſorts. 381 Pretences for diſobedience. 194, 195 Abſolute Obedience due to Paſtours, &c. in what. 382, 389 Spiritual Obedience limited. 391 Precepts of Obedience to the Prieſts, in the Law, univerſal in Form, admit reſtrictions or exceptions. 376, &c Sincere Obedience according to the meaſure of light which men have, the beſt way to get more light. 196 Obedience the way to wiſdom S. Auſtin. 224, m. To Obey the Romiſh Church abſolutely without Appeal, is not to obey God. 327 Againſt blind Obedience a caveat. 409 P FOr Pan's death the ſpirits mour • . 31 Thamous commanded to proclaim it. 31 Pans mother, Penelope. ib. Chriſtian paganiſmes. 144 A parallel of Atheiſtical and papiſtical mockery. 363 Phariſees did quadrate the ſins of proſelytes. 250 Parents inſtructions means to beget faith in children 411, &c. Paſhurs propheſie. 424 Philip the Fair, in one day apprehends all the Jews. 124, 125 Planetiades in Plutarch makes the negligence or • malignance of the gods, the cauſe why Oracles ceaſed. 58 Plato's Androgyni, a miſtake of Moſes in Gen. 56 Plutarch's mention of Deucalions Ark and Doves, 51 Perſecution of Albigenſes and Picards. 246 —Of Huſhites, Bohemians, Lyonois. 277 Perſecution of Chriſtians by Saracens, greater then of all Roman Emperours. 110 People go to ſermons (at happy be lucky) as if a ſick man went to a phyſick Lecture; good, but not of his diſeaſe. 145 Poets fables prove Scriptures truth. 27, to 30 Poetry more of old, when more wonders were. 42, &c Poetry; right uſe and corruption of it. 43, to 47 Poetry, the original, uſe, &c. of it. 42, &c Fables transform Scriptures truth. 46, to 57 Poetry, prima quaedam philoſophia. 43 Ariſtotles Rule for Poets. 28 Pompeys felicity, 63. miſery, 64. ſtruck in the brain by God, 65. never proſpered after he entred the ſanctum ſanctorum. ib. Pliny Junior, his relation of Veſuvius eruption. 100, 101 Pliny the philoſopher, his uncle, ſmothered in it. 100. Plinies pine-tree, reſembles Joels pillar of ſmoak. 100 Jewiſh Proverb, Plus vidit ancilla ad rubrum mare & montem Sinai quam omnes prophetae. 409, 〈◊〉 Paulus Fagius cited. Peſcennius Niger his reply to his ſouldiers; They which beat you drink water. 106 Petrus Cluniacenſis perſwades King Lewis to war againſt the Saracens, and to make the Jews pay for it. 117 Provoſt of Stenelda, his Epiſtle to S. Bernard. 245 King of Portugal Emanuel, uſes the Jewes ill. 126, &c. A Falſe Prophet perſwades 6000 Jews to wait for miracles and deliverance, but all periſh, ſayes Ioſephus. 91 Ptolomaeus Philadelphus his goodneſs to the Jews, releaſing 100000 of them, &c. 62 S. Peter what priviledge he had by paſce oves, and by Chriſts prayer for him. 341, to 347 S. Peters faith confirmed by experience. 140, &c S. Peter is not the Rock, Chriſt is. 347, &c S. Auſtin thought, S. Peter was not the Rock. 348, m. Of Petra, Petros, and Cepha. 347 S. Peters deniall. 341 Popes ſpeaking ex Cathedra. 298, &c Popiſh Foxes ſet fire amongſt us. 275 Oppoſition betwixt S. Peter and his ſucceſſours. 453, &c Pope exacts belief contrary to all Notions of good and evil. 451 Pope may be an Heretick, but cannot teach hereſie ex cathedra, ſaies Valent. Iohn 22. within an inch of one. Honorius probably was one. 213, &c. m. All Popes not qualified to underſtand ſcripture. 213 Pope to blame that being infallible he ſtills not all Controverſies. 213, 243, 244 Pope forces not Infidels in; but corrects Chriſtians within the Church. 249 Pope Antichriſt. 446, &c. 451, 452 Popes ſpeaking is Ominous. 304 Popes Authority made greater then Gods. 325 Pope is a Judge. The Fathers but Doctors. 370 Popes primacy overthrown. 341, &c Pope a miniſteriall Head. 371, m. Pope his Authority made greater then the Jewiſh Churches. 375, &c. Then Moſes's. 405, &c. Then the Prophets. 417, &c. Then Chriſt's. 427, &c. Then the Apoſtles. 452, &c. Pope onely Judge, ſay Bellarmin and Valent. 461 Pope may do what he will, by their doctrine. 463 Pope. See Infallibility. ſee Oath. The Sun Pope of colours. Facetious. 49 • The High Prieſt did erre ex Cathedra in a main Article of Faith. 403 Prieſts hated the prophets living, loved the dead prophets. 423 Poſterities affection to ſtain prophets, an Argument of deep hypocriſie. 422 Predictions by dreams uſuall of old. 28, 29 Our Saviours propheſies, Matth. 24. &c. exactly fulfilled. 93, to 103 A propheſie of a Monarch from the Eaſt, miſapplied. 86 Joels propheſie (pillars of ſmoak) agrees with Pli • ies. 100, 101 Propheſie of Iſmaels being a great Nation fulfilled. 108, 109 Moſes propheſies fulfilled in the Jews deſtruction. 111, to 133 Samuels propheſie fulfilled, how & when. 118, 119 Propheſies of Iſhmaels poſterity fulfil. 103, to 111 Propheſie of pſalm 59. ver. 11, 13. fulfilled on Jews of later times. 135 Propheſies of the old Teſtament exactly fulfilled in the Jews deſtruction. 87, to 92 Chriſt prince of Prophets. 434, 437. ſee Rayſed. Prophetical predictions, but particulars of Moſes's generalities. 426, &c Prophetical predictions, ſurer grounds of faith, then vive voices of the Apoſtles. 453, m. Prophets priviledges. 417 Vo •• s of a major part of prophets examinable. 417, 419 &c •… s 400 prophets, no profeſſed ſervers of Baal. 418. More of thoſe prophets. 424, 437 Elijahs and Michaiahs propheſies of Ahab, by hi dolititians ſcanned and ſet at odds. 418 Propheſie fulfilled 4 wayes. 401, m. Whether the ſociety of prophets was the Church repreſentative. 419 Why Prophets joyn repentance with their predictions. 421 Prophets have moſtly, Caſſandra's Fates. 423 Means to diſcern true prophets. 425 Tryall of propheſies. 434, &c Prophets teſtimonies prove Chriſt the Meſſiah, better then miracles do. 430, &c Lumen propheticum erat aliqualiter Aenigmaticum. 439 Q PIus Quintus, Sixtus Quintus. ſee Jews Phariſees did Quadrate the ſins of proſelytes. 250 R CHriſt Raiſed two wayes. 448 Rain-bow, poets fanſies about it. 28 Rain-bow, not before the flood. 54 Rain-bow, Gods meſſenger to aſſure the timerous poſterity of Noah, they might ſafely go down to the valleys. 54 m. Rain-bows colours ſignifie the ſt • oy of the old world by water, of this, by fire. 55 Reformation deſired by Caſſander and Cajetan. 276 —By Sepulveda. 462 Redemption Chriſt ſpoke of, was preſervat on from the Nations terrors. 101 Revelation of S. Iohn, ſomewhat about it. 147, &c Revelations private. ſee Zachary. Roma Babel Rediviva. 244, m. 245 The Romiſh Rack, 318 The Roman Account. 356, 358 Romiſh religion as Romiſh, what kind. 361 Romiſh Church, a rare Idoll. 363 Romiſh Church, miſtreſſe of mens faith. 197, 226 Some Romiſh Writers come too neer the juſtification of them that put Chriſt to death. (as the Talmud does.) 396, 397, 400, 402 Romiſh Rule of faith, not known to S. Peter. 452 Old Roman Hiſtorians, ſeldom mention Jews or Chriſtians, but upon occaſion of war; ſuch as was under Veſpaſian, Trajan, Adrian. 113 At Richard 1. Coronation, Jews ſore handled. 120, &c Rindeflaiſh, the Ruſtick, ſayes he was ſent from heaven to deſtroy the Jews, as Hartmannus did 124, 126 The Rechabites live in fo • m of a Kingdom. 119 A Rule for ſetling and ripening faith. 421 A Rule in Divinity (All abſolute perfections are really in God) abuſed by Papiſts. 427 A Rule of Logick explained. 475 Ariſtotles Rule fore Poets. 28 A ſchool Rule, Ubi unum propter aliud, ibi unum tantum. 493 S SAcred Writers ſobriety compared with Heatheniſh writers vanity. 58, to 61 Samſon and Dalilah by Poets made Niſus and Scylla. 48 Samuels rejection a type of Chriſts rejection by the Jews. 118. Sarah. ſee Zachary. Saracens, pretend to Sarah. 109 Saracene a Region in Iſhmaels territories. 109 Original of Saracens. 103, &c Saracens, Hagarens, Iſhmaelites all one. 103, to 107 Saracens and Jews, continuall ſignes to the Nations. 103. Saracens how like Iſhmael their fathe. 106, to 110 A Saracens fact. 100 A Saracens Oration. 109 300000. Saracens ſlain, by Charles Martell. 110 Saracens living, manners, mariages, &c. 103, to 107 Saracens City had Zoars priviledge. Trajans Army vexed with winde, lightning, flies, &c. whileſt they aſſaulted their Metropolis. 108 Satan carves for himſelf out of the Churches broyls. 244 Sanedrim's authority limited, not as the Papiſt do. 385 Saul not anſwered by God, why 29 Saints, Pope cannot erre in canonizing them, ſaies Valentian. 496 More about canonizing Saints. 500 Popes power to ſaint men, dangerous to ſtates. 501 Gerſons Caveat to the Pope about canonizing Saints. 501 All State affairs have a ruled caſe in Scripture. 144 States, The age or duration of them. 40 Strabo cited. Saying of Auguſtus Caeſar. 238 Saying of S. Auſtin, Non crederem Evangelio, &c. 479, 483 Saying proverbiall, ſcortum ſive benedicat, &c. 505. Another Saying, Nemo ſenex veneratur Jovem. 40 Scruples. ſee Doubts. School-aivines aſſigne not a right ſubordination of ſecond cauſes to the firſt. 144 Silence about Grace and Free-will, enjoyned in Spain for four yeers. 301 Semele in the Poets, is Eliiahs, or Moſes ſtory ſpoiled 59 Simon Magus, his ſin. 214, &c. Scythians diſpute with the Aegyptian • about antiquiority. 51 No ſigne can be given us Chriſtians aequivalent to the deſtruction of the Jews. 137 Signes, &c. diſcourſed on, from 90, to 103 Signes in the Sun and Moon are paſt. 98, &c. Signes of the Time. 85, 136, 425, 427, 432 Sun turned into darkneſſe. 100, 101 Sin in generall gets fear of puniſhment; ſpeciall ſins ſpecial puniſhment. 427 Spirit of God not to be known but by his fruits. 150 Betwixt the Spirit of God and that of the Papacy, the oppoſition is Diametral. 449, &c Chriſt would not ſuffer unclean ſpirits to publiſh the Goſpel. 354 Spirit of Antichriſt. 355, Spirits. ſee Triall. Proper ſorcery in Jeſuiticall doctrine 502 Sodom, Straboes report of it. 50. Circumference ſixty furlongs. Thirteen populous cities in that ſoyl, deſtroyed by earthquake ſayes he. ib. Lots ſons in law, their wives, Lots other daughters, probably all, deſtroyed in Sodom. 49 Salt-ſea, might ſeaſon the Atheiſt, 50 Scriptures truth hath greater and ſurer tradition then any other Writings. 10 Incitement to ſearch the ſcript. 9 Madneſs not to ſearch the ſcript. 9 Scripture miracles proved true. 11 Script. divine truth proved by its prevailing without outward help. 11 Script. confirmed by the ſolid marks of Hiſtorical truth. 13, ad 17 Script. divine truth proved by harmony of ſacred Writers. 17. ſcript. divine truth proved from its drift and ſcope. 17 Script. Authority proved from the vehemency and ſincerity of ſpirituall affections. 19, ad 25 Script. truth proved by Poeticall fables. 27 ad 30 Some ſcripture relations confirmed by the apparition of Heathen gods. 34 ad 37 Scripture truths transformed into Poeticall fables. 46 ad 57. ſcriptures relation of the Suns ſtanding ſtill miſapplied to Atreus. 48 Scripture relation of the fiery ſerpents changed into Cadmus his Dragon. ib. Scripture relation of Sodom and Gomor • ha proved true by reaſon and ſenſe. 50 Scripture genealogies agree with the names of Nations. 52. ſcriptures relations of the firſt inhabited parts how proved 53 Scriptures truth proved by Gods proceeding with the Iews 61 ad 90 Scriptures proved by the Iews deſolation 137 Scriptures truth how to be confirmed by experiments in our ſelves 140 ad 145 Scriptures how to be read and heard 142 Many good qualifications required in Readers of ſcriptures, that they may underſtand them, 210 to 219, 223 to 229, 233, &c. 248, 256, 258, &c 261, 264, 270 Scriptures why ſo ineffectual in their Readers and Hearers, 142 ſcript. ineffectiveneſſe in ſome no derogation to their power, 142. ſcript. truth confirmed by the conſent of Papiſts, Proteſtants, Jews. 146. ſcripture truth to be known by practiſe. 150. ſcriptures how unreaſonably neglected and diſtruſted. ib. ſcript. writ by Moſes, a perfect rule to the Iſraelites. 229, to 233, 255, 263 Agreements and Differences betwixt Papiſt and Proteſtant about ſcript. 163 Obſcurity pretended by Papiſts hinders not ſcript. from being that Rule 201 How Proteſtants grant 'ſcript. obſcure, 201, to 206 Unto what men, and for what cauſes ſcriptures be obſcure. 206, to 210 Ro • iſh objections againſt perſpicuity of ſcript. flye at God and the Pen-men of holy Writ as much as us. 219, 220, to 222 S. John and other Evangeliſts intended plainneſſe. 220. Pretences of Obſcurity are vapours of fleſhly corruption 223, 233. Bellarmins darkning Lucerna. 223, 224, 225, 211. and Valentians. 225, m. 226, &c. yet this qualified, 234. m. He ſets a Candleſtick upon the light. 228 Papiſts ſometimes made the holy Bible the holy Mount, that might not be touched. 229, m. But now may, 257, upon condition, m. ib. The Devil made the Jews depart from God, by perſwading them that Gods Law was too Obſcure. 230 What Proteſtants mean by [ſcripture is the Rule of Faith.] 198, 206, 268, 282, 283. See Faith. Scripture a rule of Faith even to the unlearned. 199 Two Romiſh objections againſt ſcripture being Rule of Faith. 155. The former anſwered, 156, &c Their other objections (Hereticks urge ſcripture. The Learned differ about ſence of ſcripture. private ſpirits uncertain) anſwered. 235, &c Prove aut nihil, aut nimium. 266, &c conclude againſt all ſcience as much as againſt us. 266, &c See Hereticks. Devil and Hereticks cunning in ſcripture: Chriſt •… inger and more ready to help. 241 Scripture a ſlumbling block and ſnare to the unwiſe, ſo Valent. 248, 256. m Difficulty of ſcripture is the Jews vail, ſo Valent. 209, 252 Sufficiency of ſcripture. 254, to 260. ſine ſchola Simonis. 259. m Chriſt ſubmits his doctrine to ſcripture. 255 Scriptures teach the remedy for the danger in reading ſcriptures. 259, &c The Objection. (Proteſtants permit all to uſe ſcripture, and to take what ſence they pleaſe) ergo they have no means to end Controverſies) anſwered and retorted. 271 Script. muſt be underſtood by the ſame ſpirit by which they were written. Bell. confeſſes this. 286 Scripture ſupreme judge of Controverſies, in what ſence. 302. Councell of Trents Decree about interpreting ſcriptures. 311 Scripture hath a Ruled Caſe for the ſucceſſe of all State Buſineſs on foot in the World. 144 About the Canon of ſcripture 146 T TAcitus his ſpleen againſt the Iews 70 &c —Againſt Chriſtians 114 Tacitus objections againſt the Iews confuted 70, to 72. Tacitus a Tatler 76 Talmud ſeems to juſtifie the condemnation of Chriſt 396 Ieſuites Tempt God 497 Templum Domini, Templum Domini, the Church, the Church 374, 422, 508 Under the ſecond temple, no Bood added to the Canon. Providence in it 59 Second Temple. ſee Urim. When the Temple was fired, Titus kills the prieſts ſaying, No need of them that being burnt 91 Tithes, why ſo unwillingly payed 144 Titus dying expoſtulates with God 85 Tiberïus calls a Council about Pan 31 Ten Kings give power to the Beaſt 505 The word [therefore] imports not alwayes a cauſe of the thing, but of our inſtruction to be taken from it 130, 131 Teſtimony of Jeſus ſpirit of propheſie 366, 398 Teſtimony of Iews and papiſts uſefull about Canon of ſcripture 146, 147, &c Thamous Egyptian 31 Thunder; thought the Pythagoreans made to terrifie them in Hell 54 Turk, partner with Iſhmael in Circumciſion, A proſelyt of Iſtmael, Heir adopted to that promiſe, Gen. 17. 20. 110 Turk ſignifies a wild man, 110. Turks mad Hiſtorians. Make Job and Alexander the Great Officers to Solomon. 46, 47. Under Turks and Saracens Chriſtians ſuffer; as Jews did under Greeks and Aſiaticks 110 Tradition of parents, how good for children 411 Traditions by Trent decree equal'd to ſcript. 487 Trajan in an earthquake drawn out at a window by miracle 96. Trajan ſhot in the ſhoulder 108 Trajans Army plagued with ſtorms and flies 108 Traian purſues the Jews: Enacts, that if a Jew, though driven by tempeſt, ſet, foot in Cyprus, he is condemned, ipſo facto 111 Tranſubſtantiation 328 Tranſlation vulgar partly Lucians, partly S Jeroms, partly Theodotions the Heretick, partly anothers, may have ſcribe ſ • ps in it, ſayes Bellarm. yet no errata in iis quae ad Fidem & mores pertinent 300 Forerius his defence and dealing for the vulgar tranſlation 301 Trent decree for the vulgar tranſlation 311 Tryall of ſpirits 150, &c. 265, 354 Chriſtians in every Age tryed in tryall of ſpirits, and in their love to God 265 Ignat. Loyola's way of tryall of ſpirits 151 Tryall of propheſies 434, &c S Thomas Moors Jeſt 192 Ren. Tudelenſis his viſi ing and relation of the Jews, his Countrey-mens eſtate 117, to 119 Trent Council cited. V VAlentian cited. Valentian, turned Doctor ſimilitude 227 Valentian his Inchanted Circle 291, &c. 475, 507 Valentians ſaying of the veil that is upon the Jews hearts 209, 252 Vates 43, 10 Veſuvius burning a Beacon to all fleſh 100 Veſpaſians expedition againſt the Jews, how, and why honoured 83, 84 Veſpaſian advanced beyond policy 84, 87 Veſpaſians ſervice againſt Jeruſalem, rewarded as Jehu's was 85. Veſpaſian another Moſes 85 A type of Meſſiah 86 Veſpaſian propheſied of by Joſephus 83 Veſpaſian owned by an Ox and a Dog 84 Veſpaſian cures a blinde and a lame man 84, 85 Oracle at Carmel aboads Him proſperity 84 Veſpaſian confident that his ſon ſhall ſucceed him in Empire, or no body 85 Veſpaſians death foregon by a Comet, and the opening of Auguſtus his ſepulchre 87 His dying ſpeech Nunc Deus Fio 86 Nor Veſpaſian nor Titus titled Judaicus 87 Vicinity breeds envie 423 Viſions counterfeited by evil ſpirits 261 Viſions ſeen to one not to others 34, 35 Viſion of Queen Baſſina 41 At Vitrye in Champaine, Jews impriſoned themſelves 124 Deus vult, Deus vult, Rumour of a Voyce from heaven 116 Ubi unum propter aliud, ibi unum tantum 493 Evil unity, good diſſention 277 Vulgar Edition. See Tranſlation. An univerſal Text limited 178 Uniuerſal precepts, promiſes, propoſitions admitting exceptions 376, &c All that the ſcribes and Phariſees bid you do do. limited. 391, &c. And limitted by Maldonat well. 392. That Text unduly extended may be abuſed to juſtifie the condemnation of our Saviour Jeſus Chriſt 396 Urim and Thummim, what it was 377 m. Urim ceaſed 200 years before his time, ſayes Joſephus. 36. It rather ceaſed with that generation that came back from captivity; ſoon after the ſecond Temple was finiſhed 36 Gods promiſe to direct by Urim, conditional 378 The Authority of the Keys not abſolutely univerſall. 395 Unbelief of curious Artiſts, like Naamans doubtting. 141, 142 Unbelief of Scripture unreaſonable 150 Unbelief may find pretences ib Unbelief Antichriſtian. An Axiom of its 478 W VVIlliam Rufus cruel to the Jews 117 Jewiſh Womans eating her childe 91 Wood-worſhip indeed 129 Lots Wife not transformed, but candyed over 49, 50 Want of Wine complained of as cauſe of want of courage in ſouldiers, who yet were beaten by water-drinkers 106 Wranglings amongſt Chriſtians makes the world doubt of Chriſtianity 19 Writers. See Sacred and Romiſh. Whore of Babylon, a Witch properly 502 Wormes in the Hoaſt whence they breed. 329, m Written Word, ſole Umpire. 256 Y THe Horrid Suicidium of the Jews at York 122 Z ZIdkiah the Prophets diſpute againſt Michaiah out of Joſephus 418 Zachary and Sarah ſinned not the ſin of proper Infidelity, as it is oppoſed to ſides Catholica, when they doubted of Gods promiſes to them; (becauſe the Revelation was private) but of imprudence, ſayes Valentian. 468

A Table of Scriptures Expounded or Illuſtrated by Obſervations in theſe Three Books of Commentaries: Out of the Old and New Teſtament.

Geneſis. Chap. Verſe. Page. 1. 26, 27 56 2. 14 ibid. 4. 1, 25 13 5. 1, 2 56 29 14 9. 12, 13, 14 54 10. 13, 14, 23 52 11. 1, 2 51 12. 2, 3 77 16. 12 105 17. 20 110 19. 14, 15 49 20. 3, &c 28 25. 14, 15, 16, 18 104 18 105 34. 30, &c 14 37. 10, 11 28 40. 8, 12, 13, 19 ib. 42. 20, &c 15 44. 16, &c ibid. Exodus. 3: 2 34 4. 13 446 14. 13 408 15. 1 43 26 408 16. 12 ib. 17. 7 ibid 19. 4 409 20. 10 379 24. 9 439 10 410 28. 30 377 32. 1, &c 38 33. 13 59 Leviticus. 10. 9 378 26. 14, &c, 44 81 Numbers. 11. 16 439 12. 6 ib. 6, 7 29 21. 6 48 16, &c 47 22. 22 34 23. 22 446 27. 21 377 Deuteronomy. 4. 1, 2 407 5, &c 73 9 413 5. 22 410 28, 29 444 6. 6, &c 230 10. 16 141 17 426 11. 2 411 13 412 18, 19 411 22, 26, 29 412 17. 8 385 19 387 18. 14 445 15 448 15, &c 434 18 438 18 445 19 443 20 435 27. 11, 12, 13, 14 412 28. 29 125 30 127 31 120 32 127 33 120 34 122 37, 41 131 43 84 49, &c. 52 112 53 82 59 111 62 113 64 131 65, &c 130 68 122 29. 19 133 30. 1 416 11, &c 304 31. 16, 11, 12, 13 413 16 426 19 44 32. 26, &c 80 29 141 36, &c 80 39 141 46 44 34. 10 445 Joſhuah. 8. 33, 34, 35 413 10. 13 48 Judges. 2. 7, 8 413 5. 1, &c 43 6. 12 34 13, 14 414 15 415 22 60 8. 33 415 13. 22 60 16. 17, 19 49 17. 15 415 1 Samuel. 2. 1, 2, &c 43 8. 7, 11, &c 118 15. 22 171 23. 9 377 28. 6 29. 378 30. 7, 8 377 1 Kings. 9. 7 131 13. 18 422 18. 36 437 19. 11, &c 59 20. 36, &c 172 22. 24 264 24 424 28 437 2 Kings. 1. 24 81 4. 27 440 5. 15 141 6. 17 35 2 Chronicles. 24. 20 426 Ezra. 2. 63 36 Nehemiah. 1. 7 417 6. 16 77 Eſter. 6. 13 76 Job. 19. 25 162 33. 14, &c 28 34. 19 140 Pſalms. 2. 7 448 3. 1 22 9. 8, 9, 10 23 19. 7 216 27. 1, 3 22 34. 8 45 42. 1 21 43. 5 22 44. 1 21 46. 1, 2 23 50. 16 354 25 355 51. 1, 2, 3, 10, 12, 13 20 & 21 59. 11 117 13 135 66. 16 20 74. 9 21 78. 33, 34 412 81. 11 80 106. 39, 46 79 119. 98, 105 224 Proverbs. 16. 7 81 28. 9 ibid. Iſaiah. 5. 13 264 6. 9, 10, 11, 12 401 11. 2 431 28. 16 352 29. 9, 10, 11, 13, 14 209 35. 5 431 40. 3 441 42. 1 431 89 441 11 104 53. 8, 9 448 61. 1 431 63. 10 60 Jeremiah. 2. 3 67 9. 23 17 10. 2 89 18. 18 424 20, 7, &c 18 24. 1, 2, &c 134 25. 29, 91 31 100 26. 8, 2 424 28. 6, 7, 8, 9 43S 10, 12 440 29. 26 425 30. 13, 14 316 31. 33 32 32. 24, 25, &c 416 42, 43, &c ibid. 35. 9, 10, 14, 19 119 Lamentations. 1. 12 87 2. 20, 21 90 Ezekiel. 7. 23 79 14. 3, 4, 5 264 33. 32, 33 438 Daniel. 2. 44 358 9. 2 18, & 20 12. 4, 8 201 Joel. 2. 28, 30, 31 96, & 98, & 100 Habbakkuk. 1. 10, 11, &c 78 Malachy. 1. 11 36 2. 1, 2 378 4. 2 33 4 146 Judith. 5. 21 76 Wiſdome. 6. 7 40 Eccleſiaſticus. 45. 23, 24, 25 388 39. 24 231 1 Macchabees. 2. 36, 37, 38 380 41 ibid. 2 Macchabees. 6. 14 76 24 182 Matthew. 7. 26 361 11. 3, 4, &c 430 27 216 29 218 12. 20 223 27 436 28 437 16. 13, 14, 15, &c 349 18 347 19 395 22 359 23 353 18. 3 216 15 340 21. 40, 41, 42, &c 353 42 ibid. 23. 2, 3 391 15 250 29, 30, 35 425 24. 14 96 15, to 36 92 19 95 29, 30 93 31 101 34 93 36 94 26. 27 329 57 403 65, 66 404 27. 25 ibid 64 448 Mark. 4. 11 221 25 215 6. 2 431 7. 37 433 9. 38 436 13. 15, 16, 19, 20 102 21, 22 432 Luke. 4. 14 432 16, 17, &c 431 18, 19, 23 ibid. 29, 30 432 34 254 6. 9. 380 10. 16 382 11. 20 437 27 16 16. 31 418 21. 25, 33 93 34 97 22. 32 319, 341 33 343 66 403 24. 25 449 27, 32 450 John. 1. 18 439 20, 21, 25 446 29 440 31 446 33 431 49 441 50 442 2. 22 ibid. 24, 25 420 3. 5 441 4. 25, 29, 42 442 5. 22 428 41 455 43, 44 420 44 211, & 253 46 231, 429 6. 5 331 14 420 30 433 51, 51 331 53 330 54, 56, 58 331 68 433 7. 17 255 18 18, 457 31 433 8. 44 133 10: 40, 41, 42 441 11. 50 403 12. 28 442 30 443 32 444 39 131 44 443 48, 49, 50 ibid. 14. 29 442 15. 14 406 16. 4, 30 442 20. 23 166 31 220 21. 15 345 16, 18 ibid. Acts. 2. 5 96 14 344 3. 12 ibid. 23 ibid. & 434 25 ibid. 448 4. 19 174 8. 19 214 10. 13, 14, 15, 16 183 34, 35 141 34 426 13. 27, 33 448 46 344 17. 2, 11 456 20. 29 167 22. 29 35 26. 22 459 26 448 Romans. 7. 18, 19 394 10. 9 352, 353 11 ibid. 12. 2 212 3 18 13 2 166 14. 14 178 23 177, 180 1 Corinthians. 1. 20, 23 231 26 265 2. 14 213 15 459 3. 5, 6, 7, 8, 9 334 11 352 18 216 4. 1, 2 334 7. 10 426 8. 13 182, 337 11. 26, 27, 28, 29 333 34 334 12. 4 19 13. 12 206 2 Corinthians. 3. 6, 7, 8, 12, 13 234 4. 3 233 Galathians. 1. 8 162, 414 2. 7, 8, 9 343 Epheſians. 2. 20 356 4. 11 166 5. 32 333 Coloſsians. 3. 20 383 2 Theſſalonians. 2. 4 360 11 240, 506 2 Timothy. 3. 16 154 Hebrews. 1. 1 32 3. 1, 2, 3, 4 405 3 445 5. 12, 13 190 6. 1, 2 ibid. 9. 22 336 10. 28 445 11. 12 448 12. 18, &c 229 13. 17 166 James. 1. 5 223 2. 19 3 4. 2 236 1 Peter. 5. 1, 2, 3 347 5 167 2 Peter. 1. 14 452 16, 19 453 17 443 3. 12 55 1 John. 3. 22 223 4. 3, 12 355 Revelation. 1. 3 366 13. 4, 5, 6, 7 451

Index Sphalmatum.

Be pleaſed Reader to help the ſmaler ſlips, in points, figures, Gr. Accents, Parentheſes, or known paſſages. The groſſer faults of Copy or Preſſe are ſhewed. By the firſt number the Page, by the ſecond the Line, M. the Margin.

Quintilio ſi quid recitares; corrige ſodes Hoc, aiebat, & Hoc. illud delere jubebat. Horat. de Arte. Vir bonus & prudens, erratis allinet atrum Tranſverſo Calamo ſignum, mutanda notabit; Fiet Ariſtarehus.

Errata.

IN the Account, page 5. l. 11. r. in this Author. In the Life p. 1. l. 15. extorted. 2. 31. relation. 4. 14. Commemorating. Epiſtle to the Reader, p. 4 l. 19. r. pen-men. 7. 2. guarding. In the Book, page 7. 11. mans. 12. 25. preſcribe. 22. 23. dele: 24 18. the repreſent: 25. 11. of their. 16. 13. it. 27. 31. ſenſible. 27. 40. Ground. 28. 5. who. 39. 41. yeelds. 39. 47. theſe 48. 49. Scylla. 50. 6. incredible. 52. 51. m. nominibus. 59. 31 Poet. 66. 18. General. 75. 15. proſperity. 78. 26. Perſwaded. 82. 4. adde of. 90. 42. Inſtruments 94. 12. away with. 96 49. apparitions. 101. 4. propiuſque. 104. 13. names. 112. 5. brings. 126. 26. Oſorius. 137. 13. done. 139. 24 ſuperaſſe. 147. m. Romiſh. 151. 13. dele: 154. 38. adde Though. 159. 12. or guile. 161. 16. with. 162. 21. adde, all. 163. m. manner. 163. 35. man. 165. 3. Scylla. 166. 52. Flock, 171. 21. dele here. 171. m. motus execrabilis. 183. m. 〈 in non-Latin alphabet 〉 . 187. 23 decrees. 188. 20, adde, or. 202. 15. Cauſe. 206. 26. dele, at Circles. 213. 30. adde, † & † in the notes. l. 25. 221. 37. admit. 229. 28. be. 229. 48. then. 233. 15. irradiet. 237. 9. detected. 251. 27. adde †, & † in the notes at, Abſurdum. 253. 6. contention. 253. 18. adjoyned. 2821 • any as yet, 283. 22. Come. 292. 32. and. 292. m. ſix faules. 294. 39. divine. 295. 34. unriddle. 305. 20. One. Epiſtle before the third Book. 2. 12. morality. 312. m. Dei lib. 320. 38. derive. 330 m. praeceptam. 338. 7, 8. mend the points. Curſes. 338. m. quibus S. nationi. 339. 10. carkaſſe. 341. 5. can with. 347 43. erect. m. Graece. 356. 39. Chriſt, is. 358. 40. dele of. 368. 1. No! 375. 5 his 〈◊〉 . 376. m. deduced. 380. 6. our. 385. 16. dele in. 388. 31. whether. 398. m were. 400. m. unquam. 403. 26. Their p. 420. m. cap. 1. parag. 10. 435. 48. mean. 436. 3. adde, many. 436. 7. had. 438. 38. Beſides. 440. 30. adde, whoſe. 442. 29. or. 442. m. John 16. 4. 462. m. Sepulv. 462. adde † in marg. at In his pijs, and in the Text, at in an other Epiſtle. 462. m. aequatis. 469, m. potentia. 478. 36. cauſal. 480. m. certiſſimè. 481. 19. adde, an: 481. m. in illam. 485. m. norunt. 486. 9. Fest. 486. 21. adde, 〈 in non-Latin alphabet 〉 . 495. m. parag. 40. 500. m. civium, gratiae, conſtiturum, obſtabant jam, Colinij, Innocentius. 501. m. caveat igitur. 503. m. movet, jerim, opertet. 504. m. vigilijs. reddidit. inde Col. L. 505. 37. willing. m. fit.

Who can tell how oft he offendeth? O Cleanſe thou me from my ſecret Faults.

O Remember not the ſins and offences of my youth—. But, Remember me, O my God, for good.

FINIS.