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. Selections. 1653 Jackson, Thomas, 1579-1640. 1653 Approx. 2482 KB of XML-encoded text transcribed from 293 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A46991 Wing J88 Wing J91 ESTC R10327 12253633 ocm 12253633 57235 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46991) Transcribed from: (Early English Books Online ; image set 57235) Images scanned from microfilm: (Early English books, 1641-1700 ; 150:3) 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. Selections. 1653 Jackson, Thomas, 1579-1640. Oley, Barnabas, 1602-1686. Vaughan, Edmund. 3 v. Printed by R. Norton for Timothy Garthwait ..., London : 1653. Includes index. Added engraved t.p. has title: A collection of Dr. Jacksons works. Edited by Barnabas Oley; life of Jackson by Edmund Vaughan, v. 1. "The eternal truth" (Wing J91) has special t.p., continuous paging. Errata at end. Imperfect: volumes 2 and 3 are lacking in the filmed copy. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Theology, Doctrinal -- 17th century. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion 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 . 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 Top-branch , 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 . — 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 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 . 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 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confess themselves deceived , and unwittingly made Proctors for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transported in this particular , became partial , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 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 , a 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 . What 's 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 Countrey-man 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 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 Poets for saying , that the Gods did envie Men knowledge . His resolution is in English to this effect , That Poets should the Gods belie , 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 * 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 * 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 . * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ; to another saith , as unto Moses , Abraham ; to another prophecy , as unto Esay , 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 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 : 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 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 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 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 , T is 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 ; Curandum , ut quando non semper Vera profamur , Fingentes , saltem sint illa Simillima Veri . Though all 's 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 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 , 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 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 , 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * 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 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 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 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 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 , * 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 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 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 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 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 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 ) 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 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 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 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 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 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 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 . * 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 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 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 * 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 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 . * So Agamemnon left 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 b 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 c 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 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 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 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 * 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 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 grow in short time to be Dragons ; and hence , as it is most likely , are Cadmus 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 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 namque dapes , mediique 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 , 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-play-like 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 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 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 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 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 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 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 * 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 a 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 * 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 ‖ 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 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 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 * 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 , * 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 * 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 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 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 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 * Testimonies of Antiquitie as we have no reason to suspect . I omit the discussion of † 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , 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 〈◊〉 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 [ * 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 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 , * is not much unlike the manner of GODS passing by † 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 ‖ Semeles petition unto Jupiter , is but a 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 : b 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. * 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 † 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 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 * 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 ‖ 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 * 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 ; * 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 ‖ 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 * 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 , a 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 b 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 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 . * He had the help of Wind , and weather , to prosecute his foes by Sea : the Favour of † 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 ‖ 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 , * 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 , a 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 b 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 c 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 * 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 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , b deeming Pompey such as they thought themselves , one that had never given just offence to any of their Gods ; upon his miscarriage , either altogether c 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 : d 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 e 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 , from unwritten Traditions the nurse of error , did mistake the storie . Sure it was not the Goddesse of f 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 . * 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 † 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 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 , * 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 ‖ Sacriledge , and cruel oppression of these Jews : then with his own bloud , † 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 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 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 * 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 . a 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 . b 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 c 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 . d 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 , * 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 ? † 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 of their own Religion , was , in his opinion , a Pernicious Superstition , liable to any punishment that could be imposed , as † 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 † 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 * 〈◊〉 testimonie will sufficiently quit the Christians from those Imputations , which a 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 * 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 ‖ 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 . * 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 † 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 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 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 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 , 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 : 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 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 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 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 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 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 . † 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 * 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 ‖ 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 . * 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 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 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 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 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 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 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 〈◊〉 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 〈◊〉 〈◊〉 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 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 * 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 * 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 † 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 ‖ 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 . * 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 † 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 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 * . 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 † 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 ‖ 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 b 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 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 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 * 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 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 . † 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 a Healthful and able , their City b 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 ‖ 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 , † 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 le ts 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 ( 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 † 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 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 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 * Josephus : as of The Womans Fating Her Child , a Thing * 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 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 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 . * 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 * elements shall melt with heat , and the earth with the works that are therein shall be burnt , † 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 * Josephus tels us had been krndled in the Holy Mount , did devour the Foundations of the Mount Vesuvius ‖ 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 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 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 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 House-tops 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 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 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 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 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 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 , † 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 * 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 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 . — 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 , Excutietque Fretum : Fratri contraria Phoebe Ibit , & obliquum bigas agitare per arbem Indignata , diem poscet sibi : totaque 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 . * 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 , introieritque 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 . Itaque etiam ij putare coeperunt , omma sursum deorsum ferri , solemque in terram cadere , ac terram in coelum conscendere . a 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 † 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 ‖ death , resembles the first Apparition of that Huge and strange Cloud unto a b 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 c 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 † sordida & maculosa , prout terrant cineremuè sustulerat . Magnum id , propriusque 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 , densiorque , quam tamen Faces * multae , variaque 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 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 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 noctuque 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 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 vastisque tremoribus tecta nutabant , & quasi emota sedibus suis , nunc huc , nun● illuc a●ire , aut referri videbantur . Sub dio rursus , quanquam levium exesorumque 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 . 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 , 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 . * 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 ; 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 † 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 * Ismaelites : some take their names from his Sons , as Kedar , Duma , Naphish , † Jetur , &c. Not any people in Scripture ( to my remembrance ) take their name from Nebaioth his eldest Son : Which addes probability to ‖ 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 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Agraei , ( a name more consonant to their name in Hebrew [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] then the Latin Hagareni ) rightly placed by Ptolomey in the Desert Arabia , and by Strabo ( Book 16. ) in that very place a which the Scripture makes the Eastern Bounds of Ismaels Posterity ; their Metropolis or chief City in later times was b 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 c 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 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] then sundry Modern Interpreters do ; who call them Dukes or Princes , being to the d Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Latins Phylarchi Arabum , or to the later Writers Saracenorum , albeit e 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 * places , and every one will acknowledge , that compares the † 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 a 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 , b 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 c 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. d 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 ▪ * 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 † Strabo tels us ) in Arabia ; and after they had enlarged the bounds which Moses set them , ‖ even in Mesopotam●… it self , they are confined to dry and barren places ; nor could the Prophe , a 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 b 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 c 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 * circumcised until that Age : the Saracens † 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 ‖ 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 a Saracens to this day have their Nudipedalia sacrificia . Abraham , if we may believe b 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 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 , 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 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 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 . * Sozomen and Saint † 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 a 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 b 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 . e The later of whom they Reverenced most of any Roman ; and yet at length , not satisfied in their Expectations , * 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 . 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 ‖ 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 * Three Hundred and Eighty Thousand of them should be slain all in one day by one Christian General . * 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 * , 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 * 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 . † 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 * 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 , † 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 ‖ Moses had expresly foretold , and a 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 , b 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 c 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 * 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 . † 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 . ‖ 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 a No marvail then , if they took no notice of our Saviour , or his acts , all tending to Peace and Loyalty . For as Tacitus notes , b 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 * 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 † 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 . ‖ 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 a French as b 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 , * 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 † 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 ‖ 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 * 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 † 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 , * 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 † 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 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 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 , † 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 ‖ 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 Free-denizons , 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 * 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. 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 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 Balthazar 's 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 * , 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 * 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 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 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 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 , † makes me think , that Moses , in the last words of his often mentioned Prophecie Deut. 28. spake in his language that said , Patria est ubicunque 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 * 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 odde years ) their general persecutions throughout Germany ( that have come unto my reading ) were not so rife , as in the ages following . † 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 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 * 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 † 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 , ‖ 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 ) * 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 † The like plagues , but far more general , from like provocation , did befal them , about the year 1337. and the times ensuing , till 1348. ‖ 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 . a 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 ‖ 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 : a 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 † 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 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 ‖ 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 . † 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 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 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 * 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 † 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 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 , 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 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 on according to the stubbornness of their Forefathers hearts . Their own desires they will not break . But * 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 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 * 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 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 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 † 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 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 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 . 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 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 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 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 * 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 ‖ 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 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 : 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 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 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 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 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 . 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 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 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 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 * 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 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 † 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 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 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 * 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 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 ‖ 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 〈◊〉 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 . † 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●… 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 * 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 † 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 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 , 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 , * 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 ? † 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 . ‖ 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 * 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 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 : * 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 † 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 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 And 's ; 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 † 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 ‖ 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 , * 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 a 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 : ‖ 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 , 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 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 * 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 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 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 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 , 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 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 . † 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 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 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 * He that resisteth them , resisteth God. To Pastors it was said , ( by the Wisdom of God by whom Princes raign ) ‖ 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 , † 〈◊〉 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 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 . † 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 , ‖ 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 , * 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 † 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 . ‖ 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 ▪ * 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 , 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 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 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 , 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 * 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 , † 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 ) * 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 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 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 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 . † 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 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 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 † 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 ? ‖ 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 * 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 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 ) 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 : * 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 * 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 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 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 . * 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 . † 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 ? ‖ 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. * 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 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 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 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 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 , * 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 † 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 , * 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 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ‖ 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 . a 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 b 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 * 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 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 . 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 : * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 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 : * 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 , Man 's 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 † 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 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 † 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 : 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 * 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 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 † 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 : ‖ 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 : 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 * 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 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 ? * 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 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 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 . * 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 : † 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 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 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 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 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 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 : * 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 , ( 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 ‖ 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 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 * 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 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 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 * giveth grace to the Humble , and resisteth the proud ? or this , † 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 , † 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 . * 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 . 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 * 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 . † 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 ; * 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 ? * 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 ? † 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 . * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * Honorius was an Heretick . ‖ 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. † 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 * 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 † 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 ‖ 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 ; a 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 ) * 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 ) * 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 , ‖ 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 . † 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 , * 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 , † 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , 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 a 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. * 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 † 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 ‖ 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 a 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 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 ; * 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 . 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 † Apostle was in Carriage , All unto all , that he might at leastwise , of every sort gain some : oft-times ‖ 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 . * 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 † 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 ‖ 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 a 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 * Ambition , sometimes for † Convetousnesse , ‖ 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 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 : * 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. † 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 , ‖ 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 * 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 what reason had Bellarmine to think , that David in the forementioned verse should mean the Commandements onely . For there he saith plainly , thy Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is much more generall then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 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 † 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 ‖ 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 a 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 . b And except that Law had been his delight , he had perished in his Affliction . c How then doth Bellarmine prove that Law was Obscure to him , which as he himself confesseth d 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 * Testimonie , and to that † 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 ‖ Light that shineth in a ●…k place , untill the day dawn , and the day-Star ariseth in your hearts ] a 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 . ‖ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 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 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 * of the Gospel , unto the fearful Lightnings of the Law ? And to make the Pope that Mediator , which the People implicitely did request † 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 * 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 . * 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 ‖ last Words commands them . For this Law , as he had told them † 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 a 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 . * 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 † Signe ; What was the Cause ? They had not laid Moses Commandments to their hearts . For ‖ had they ( from their hearts ) a Believed Moses , they had Believed 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 * 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 . † 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 * 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 † 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 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 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 * 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 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 * 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 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 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 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 * 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 . † 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 , ) ‖ That Hereticks do not cor-rupt onely the obscure and difficult , but even the plain and easie places of Scriptures ; and a 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 b 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 * 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 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 , 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 † 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 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 * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 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 * 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 * ●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 was finished by the Concourse of divers People , and the Composition or Confusion of different Languages . For ( as * 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 † 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 ‖ Romans , who had already begun to distaste the Truth , a 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 , * 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 . * The Authority ( saith Valentian ) ordained by God for determining all Questions of Faith , is without all question most apt to discern and prevent all † 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 ; ‖ 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peter feed my lambs : but when ye have once drawn these lambs within your hurdles , ye change your note , and turn into your proper shape , then you cry with ravenous mouths , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 * 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 ; † 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 * 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 † 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 : * 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 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 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 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 : 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 ? 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 , * 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 ‖ 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 * not to be desirous of vain glory , not to provoke or envie one another : † 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 , ‖ 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 . ) † 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 ? ‖ 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 : * 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 † 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 , * 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 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 : * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 a all Maliciousnesse , b all Envie , c 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 ) d 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 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 ; * 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 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 . † 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 * 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 , * 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 ? † 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 . ‖ 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 a 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 * 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 , † 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 , * but to think better of others then of our selves . And again , † 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 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 : 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 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 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 [ God 's 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 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 * 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 . 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 . † 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 ‖ 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 * 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 green-headed 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 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 , 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 * 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 * homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , * 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 * 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 : † 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 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 * Bellarmin , by the same Spirit which wrote them ; as he very well gathers out of † Saint Peter . ‖ 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 * 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 , 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 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 † 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 † unto you : and again , ¶ 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 , 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 : * 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 . 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 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 . * 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 . † 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 ; & * 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 † 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 School-learning , 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 : ‖ [ 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 * 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 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 , * 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 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 * 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 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 . * 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 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 * 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 † 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 ‖ 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 ? * 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 * 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 * 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 * 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 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 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 . * 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 , have in great wisdom authorized * 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 † 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 , 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 * Bellarmin rejects as dissonant to the former decree ) this resolution of † 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 ‖ 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 , * 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 † 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 , 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 . a 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 b 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 * 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 . † 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 ‖ 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 a 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 ) * 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 , † 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 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 ; 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 . 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 , 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 * 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 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 , 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 * 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 ; a 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 , † It hath seemed good to the Holy Ghost and us : ‖ 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 † 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 * 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 † 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 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 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 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 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 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 † 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 § 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 † 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 ‖ 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 * 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 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 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 * 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 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin Dispensatores , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( rightly rendred in this place ) elsewhere ( upon carelesnesse , rather then any intention of harm , as I am perswaded ) by the Latin * 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 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 , 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 † 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 . * 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 . † 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 , ‖ 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 * 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 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 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 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 † 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 . ‖ 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 , * 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 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 † 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 , ‖ 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 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 * 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 against thee , dic Ecclesiae , was the * 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 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 , 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 ‖ 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 . Ne perge queri casusque priorum Annumerare tibi : Nostro quoque 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 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 , * 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 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 , * 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 † sermon of S. Peter . The manner of his reiterated appellations [ Ye men of Judea , and ye all that inhabit Jerusalem . Ye men of Israel . ‖ 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 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 , 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 . * 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 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 ; * 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 , * 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 , * 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 † 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 , which am , what ? the chief Apostle , an Ecclesiastick Monarch , Christs Vicar General , an elder of Elders ? no : but also an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * Bellarmin objects ; but rather his perfect knowledge of Christ , as , The onelie Rock of Salvation , which made him think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek should imply no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ( 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 ‖ 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 * 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 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 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 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●ues Petra illa super quam , &c. But seeing he addes no Emphasis to Peters name , but unto petra , these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are but an actuall expression , or more definite specification , of what had been potentially included in the indeterminate transitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 : * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * 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 , † 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 ‖ Rock besides our God ? a 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 * Scripture : Behold I lay in Ston a chief corner stone , elect and pretious , and he that believeth therein shall not be † 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 . ‖ 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 , * 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 . † 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 , ‖ 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 ] a 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 , son ] and [ the builders rejecting the head stone of the corner ] as equivalent ; First , he demands . b When therefore the Lord of the Vine-yard shall come , what will be do to those husbandmen ( that had slain his son ) c 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 ; d 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fals upon the 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 * 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 others of his fully * 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 them with that Axiom of his , make him contradict himself ; for else-where he saith * 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 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 ? † 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 ; * 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 † 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 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 ‖ 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 * 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 † 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 ‖ 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 a 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 † 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 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 , ‖ 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 , * 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 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief adversary or accuser , he himself bearing the name of adversary , likewise , in his ●itle † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent to the Sy●iac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 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 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 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 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 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 * 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 ; 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 , 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 , 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 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 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 * 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 † 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 : ‖ 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 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 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 * 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 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 * Mammon , who will trust them in the true ? Not † 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 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 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 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 . † 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 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 * 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 , † 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * 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 . † 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 † 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 : 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 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 * 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 ) 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 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 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 , * 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 : † 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 ‖ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they called ( as the Septuagint did Aarons Breast-plate ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 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 unto them . So again David is assured of victory , by the judgement of Urim 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 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 * 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 infallible presence , as the Pope challengeth , is apparant from the law of temperance prescribed . * 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 * 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 , 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 , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies ullum opus . The Scribes and Pharisees putting a Religion in the letter of the Law , ( as the Jesuites now do , when 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 : * 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 * 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 , * 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 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 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 , 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 ; * 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 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 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 , * 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 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 * 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 * 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 ‖ 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 . † 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 ; ‖ 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 , * 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 of●leazar ●leazar had zeal 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 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 ●… 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. * [ 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 † 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 ‖ 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 * 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 ‖ ) 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 ? † 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 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 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 * 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 , 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 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 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 , * 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 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 * 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 † 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 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 † 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 * 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 † 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 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 ▪ 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 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 ) * 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 , [ * 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 . † 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 * 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 ‖ 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 ; † 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 a 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 † 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 . * 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 ‖ 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 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 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 * 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 † 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 ‖ 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 ; * 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 ( † 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 . ‖ 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 : * 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 * 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 : † 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 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 ‖ 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 * 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 . † 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 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 ? ) * 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 . † 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 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 ‖ 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 . [ a 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 . b 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 c 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 . d 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-holy-water , 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 ‖ 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 * 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 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 [ ‖ 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 ; a 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 ●… 〈◊〉 ●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●… 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 * 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 〈◊〉 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 , 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 before alledged ( confirms them by commemoration of these late cited , and like Experiments , making † God 's 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 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 ; * 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 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 † 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 ; ‖ 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●… 〈◊〉 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 : 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 , * 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 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● 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●●●● 〈◊〉 ●e passe over Jordan , Simeon , and Levi , and Judah , and I●●a●har , and●oseph ●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 , 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 , 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 * 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 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 ( 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 ( 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 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 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 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 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 , 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 : 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 ? 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 . * 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 ; * 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 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 ; * 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 † 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 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 ; ‖ 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 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 , * 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 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 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 * 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 † 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 ▪ 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 a 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 ‖ 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 , 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 . * 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 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 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 , a 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 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 b 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 , c 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 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 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 ; * 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 , 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 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 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 † 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 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 ●… 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 ) * 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 ; † 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 ; ‖ 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 . * 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 † 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 ‖ 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 ; * 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 , † 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 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 . ‖ 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 * 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 , 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 , * 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 , * 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 ; * 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 . * 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 † 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 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. 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 , 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 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 ; * 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 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 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 ; * 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 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 * 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 , † 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 ‖ predictions of Isaiah ; and these , as a 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 b 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 ) were fore-told : especially , if they had diligently marked the meannesse of their own estate , the manner of his coming thither , moved ( as the † 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 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 . ] * 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 . † 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 , ‖ 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 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 , * 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 † 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 , * 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 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 ‖ 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 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 : * 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 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 † 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 . * 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 ‖ 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 ; * 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 † 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 , * But if I by the spirit ( or as S. ‖ 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 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 : † 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 * 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 ; ‖ 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 ; * 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 . † 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 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 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●… likewise he was in a strict and proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * number of his Disciples , in † 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 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 ; * 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 † 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 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 * 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 , 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 † 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 : ‖ 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 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 ; * 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 , * 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 , † 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 ‖ 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 , 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 , [ * 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 † 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 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 ? ‖ 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 ; * 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 * 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 , * 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 : * 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 * 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 , * 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 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 * 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 : * 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 , * 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 , as if He that did glorifie , and He that was glorified , were both One : * 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 * 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 * 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 : * 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 ; * 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 : * 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 , * 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 , * 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 ? [ * 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 * [ 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 , * 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 , * 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 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 . * 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 ; * 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 * 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 , † As he that builds the house , is above the house . And in the Emphasis of that speech ( ‖ [ 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 , * 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 [ * 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 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 . * [ 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 * 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 ; † 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 ‖ 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 † 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 ; * 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 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 ; * 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 * 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 * Prophets phrase imports ; ) but for outward appearance , and inward effects of ardent zeal , like unto fire . And likely it is , as well the † pillar of fire which enlightned Israel by night , as the cloud that rested upon the tabernacle , under which ( Saint ‖ 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 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 , † 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 ‖ 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 ‖ 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 , * 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 * [ 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 , † 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 : ‖ 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 [ ‖ from the middest of thee ] well agree . † 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 , * 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 ; ) ‖ 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 . † But his generation who shall declare , that was cut out of the land of the living ? ‖ 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 * 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 ‖ 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 * 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 , ‖ 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 ; ‖ 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 ‖ 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 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 * 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 † 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 , * 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 . † 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 * 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 , † 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 ‖ 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 † 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 * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , 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 . † 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 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 ‖ 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 . † 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 , * 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 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 . * 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 , * 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 : * 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 ? ) * 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 : * 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 . * 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 . * 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 † 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 ; ‖ 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 * 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 * 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 * 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 * 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 * 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 ‖ 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 . † 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. * 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 , ‖ as elsewhere we have spoken of , is due . The difference likewise between the Romanists and us , hath † 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 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 † 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 * 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 † 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 * 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 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 * 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 * 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 ( † 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 ‖ 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 * 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 , * 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 † 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 , ‖ 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 * 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 * 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 † Bellarmine directly makes , ‖ 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 * 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 * 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 † our Adversaries , must be ascertained unto us by the Churches authority , and so ascertained , becomes the first and main principle of faith , as Christian ; ‖ whence all other particular or determinate conclusions are thus gathered . [ Whatsoever the Church proposeth to us for a divine Revelation , is most certainly such : * 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 * 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 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 * 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 , * 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 * 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 * 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 * 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 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 * which it establisheth . ] For Gods Word whether written or unwritten , † 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 * 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 * 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 , † 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 † Trent Councels Decree , concerning the second assertion , ‖ 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 * 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 ) * 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. * 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 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 ; † 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 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 . † 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 * 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 † 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 ‖ 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 * 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 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 * Bellarmine expressely contends , and all of them suppose that saying of Saint Austin [ † 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 * 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 , * 〈◊〉 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 * 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 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath it 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 . * 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 ‖ 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 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 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 ; * 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 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 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 * 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 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 * 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 † 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 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 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 * 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 , 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 † 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 * fool in their hearts , there is no God. 3 Thus Antichrists followers still run a course quite contrary to Christian 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 * 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 † 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 . * 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 ; † 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 , † 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 * 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 noble-minded 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 † 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 . * 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 * 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 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 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 , * 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 a 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 : the ‖ 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 , a 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 b 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 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 * 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 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 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 * 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 ●●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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 . Notes, typically marginal, from the original text Notes for div A46991-e160 See his Meditations in English , & in Greek and Latin , put out by learned M. Casaubon . Faith is an Assent to the Truth or Goodnesse of what God Revealeth in his Word , be it History , Mystery , Precept , Promise , or Threat . Ovid. Met. 4. l. N. F. Epist . before the Attributes . See Busbequius Epist . 4. Notes for div A46991-e2260 Dr. Juxon . Notes for div A46991-e4540 a Nehem. 4 5. Notes for div A46991-e6980 1 Metaphys . Lib. 1. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * 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 . Neque enim dubitabam qualecunque 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 . * 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 . 1 Cor. 12. 4. Vers 14. Vers 11. Tr●st . l. 〈◊〉 . 2. Pslam 51. 1. Verse 2. Verse 3. Verse 17. Verse 20. Hieron . Vida , Lib. 2. Poet. Gen. 37. 10. Ver● . 11. Gen. 40. 8. Homer Il. 1. * i. by Priests . See Strabo . Casaubons Edit . l. 16. p. 761. ●ib de Defe ▪ cta Oraculor●m . Psal . 107. Matth. 12. 29. John 12. 31. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ubi sup . Lib. citato . Plato in Mino● Plut. ibid. Jer. 31. 33. Heb. 1. 1. Malach. 4. 2. Plut. ibid. Exod 3. 2. Numb . 22. 22. ●udg . 6. 11. ●udg . 13 ▪ ● . 2 Kings 6. 15 , &c. Acts 22. 9. Iliad . 1. * 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 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 . An●● . ●● . 3. Cap. ●● . * See Aimoinus ( aliter Annonius . ) de Gestis Francorum Lib. 1. c. 7. & 8. in the Corpus Francicae Histor . printed in Folio . 1613. Hanoviae . Strabo Lib. 1. Fol. 15. * — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. odys . 3. b Strato Ibid. c Plat. lib. 10. de Repub. Psal . 34. 8. Strabo . Lib. 11. Fol. 107. * Or Chederles Busbequius . ibid. Numb . 21. Numb . 21. 6. Ovid Met. l. 3. ●ab . 1. vel . 2. Josh . 10. 13. Judg 1● , 1● , 18. Ovid. Metam . l. 8. fab . 1. Judg , 16. 17. Vers . 19. Ovid. Met l. 6. Fab. 3. aliis 4. Gen. 19. 14. Vers . 15. * 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 . a St●abo l. 1● . p●… . * Plut. de Solertia Animalium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word Plutarch useth in that place . 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. Met. L. 1. Fab. 7. Jámque erat in totas sparsurus sulintna terras , sed timuit , ne forte sacer tot ab ignibus ●ther conciperet slammas , tot us●● , ardesceret axis . * Com. in Gen. cap. 10. v. 6. Vid & Josephum , lib. 1. Antiq. c. 7. * ●ib . 16. * 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 quóque 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 . Idque ostendit Mesopotamia ex tribus his conflata populis . Maxunè enun in his similitudo est illustris : quod si qua est varietas pro eo atque ali● partes aliis magis ad septentrionem , aut meridiem vergunt , aut in medio sunt sitae ; nihilominus tamen communis affectio obtinet . Assyrii quóque 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 , dianque tanquam ad suum jus attinerent , mores quóque proprios in illas invehunt . Vid. Fagium in cap 16. Genes . & Paraeum . Arist. 2. Post . Ph●s . 2. l. c. 3. Gen. 9. 12 , 13. 14. * Joseph . hist . Noae . Ant. 1. Lib. † 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 . Iliad . o. Hom. ibid. Aug. lib. 2. de Doct● . Christ . Cap. 28. Plato in 〈◊〉 ‑ 〈◊〉 . * Which according unto the Greek termination i● 〈◊〉 , not 〈◊〉 ‑ 〈◊〉 , 〈◊〉 of the Hebrew Beth is the Greek 〈◊〉 〈◊〉 ‑ 〈◊〉 Plu●de defectu Oraculorum . * Aethera conscendit auliumque sequentia traxit Nubila , queis nimbos immistáque fulgura ventis Addidit , & tonitrus & inevitabile Fulmē . Libr. 3. Metam . Fab. 3. † 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 . ‖ Det pignus amoris Si modo verusis est , quantlisque & qualis ab alta Junone excipitur , tantus talisque rogato Det tibi complexus suáque anre infignia sumat . Ovid. Ibid. a 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 . b Exod. 33. 20 , 21 , 22 , 23. * Hence was that of H●mer lib. 1. Od●ss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Co●pus mortale ●umultus n●n tul●●thereos●d m●p ●u●ahl us a●s● . Isa . 63. 10. * 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 . ‖ 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 . * August . ( ex Seneca ) 16. de Civit. Dei. c. 1● * 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. ‖ 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. Bel●am●ac●●us ●ac●●us Hist . l. 5. * Jos . de Bell. Jud. l. 1. c. 5. a Cicero pro Flacco . Sua cuique civitati religio , Laeli , est , nostri nobis . Stantibus Hierosolymis , pacatisque 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 b Lib. Epist. ad Attic. The original causes of Pompeys fortunes suddain alteration . * See Tully de lege ●●an●lia , of Pompeys felicity in his African expedition : and piratical war. † 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 . ‖ Vid. Plut. in Pompeio , & Applanum lib. 2. de Bell. civili . & Dionem , in in●●jo , lib. 42. * Such was Caesars censure a 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. b 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 . c 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vix caperet templum quem parva recondit auna . Epitaph . Pompeti apud Appian . l. 2. de Bello Civili . a Appian . ibid. b The Romās preposterous and impious collectiōs upon Pompers overthrow . c Hence were these and like complaints . Marmoreo Licinus tumulo jacet ; at Cato parv● , Pompeius nullo ; quis putet esse Deos ? d Romanorum prim Cn. Pomp. Judaeos domuit . Templumque jure victoriae ingressus est . Inde vulgatum , Nulla Intus Deum effigie , vacuam sedem , & Inania Arcana Tacitus lib 5. Histor . Vide Florum . l. 3. c. 5. e Lucan . 2. lib. The miscarriage of Crassus parallel to the manner of his sin against Jerusalem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plutarch in Crasso . As the destruction of Heirusalem did not immediately follow upon our Saviours , but upon his servants , S. James unjust death . f This Hierapolis was Bambyea or Edessa , where Dirceto the great Syrian Goddesse was worshipped , as appears from Strab●s 16 Book . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was beyond Euphrates : whereas Crassus had ominous signs of his destruction at his first passage over that River Plutarch . * ●… totum esse in colli●… , trabem ●… , n●●il aliud loco 〈◊〉 ‑ 〈◊〉 , ●… inserta erat trab●●… . solus ●… templi au●… , ●… totum quantum ●… . Joseph . A●● . Lib. 14. c. 12. † ●… Aug●us ●●sis ●… . Quod ●… . semper potentio●… autem , ●… se Crassi ami●… ex●… , & Part●o ●… . Dion . 1 〈◊〉 . 4. . * 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 ásque & 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 eisque 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. ‖ 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. † Of his grosse error in mistaking his victorious friend for his persecuting enemie . Vide Velleium Paterculū l. 2. & reliquos Rom. hist . autores . Jerem. 2. 3. Levit. 23 10. Gods judgements upon Pompeys I●●h 〈◊〉 most just , because they had parti cipated ●… Sin. * 〈…〉 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 . Denique Pom peius una cum Sui● Comitib in templum ●… l●bra cu●●… & ●… in qu●●… . a 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. b 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. c 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 〈◊〉 . d Aurum in aerario est , furtum non reprehenditur , à judicibus oratio avertitur , vox in coronam turbámque effunditur . Cic. Orat. pro Flacco . * 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. † Profana illic omnia , quae apud nos sacra . Rurtum concessa apud illos , quae nob 〈◊〉 . Idem ibid. The grounds ●… . † . † * a ●… vel culp● sua vel e●●otis , quod essent soliti ●…●… ●… Sacramento●on ●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 . 1●…●… ●… nec quidquam p●●us imb●●ntur , quam contemnere D●os , exuere patriam ▪ ●… . * Liber festos laetosque ritus posuit ; Judaeorum mos absurdus sordidúsque . Tacit. Hist . lib. 5. ‖ Strabo ' s Testimony of the Jews religion . Lib. 16. p. 761 Casaub . edit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † ●et was St●a●●o somewhat offended with Circumcision and their Sabbaths , as 〈◊〉 ignorant of their causes , ●… Sabbaths indeed were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. 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. God was mo●●●avourable to these Jews then 〈◊〉 any other People , In what sense the Jews might truly be thought a Mighty Nation . . The Roman Empire had never the like push before it fell , as it had by the Jews in Adrians time . Psal . 126. 2. 2 Ma●● . 6. 14. 〈◊〉 6. 13. Unto what time 〈◊〉 Histories to be referred , See Sul●… . Seve 〈◊〉 Judith 〈◊〉 . 17 , &c. Gen. 12. 2. † The causes of the Heathes , Insulting over the Jews in their distresse . * 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 cōprehensos necaverūt , moxque magna alacritate properaverunt ad hostilem exercitum . Joseph . Antiq. l. 15. c. 7. ‖ Refer : Diog. Lae●…us in Prooemio . p. 6. * Dion Xiphil . l. 71. 2 Kings 3. See Munster on the Second Chapter of Math. Hebr. Hab. 1. 1● . Ezech. 7. 23. Psal . 106. 39. Psal . 106. 44 , 45 , 46. . Prov. 16. 7. * It was ●… man of 〈◊〉 , w●o in the ●… Son , 2 King. ●… manner , ●… . * 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. † Suetonius in Vespasiano . ‖ 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 cervicemque submisit . Apud Jud●… Carmeli Dei Oraculum consulentem , ita confir●avere Sortes , ut quicquid cogitaret animo volveretque 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 . * ●… 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●… 〈◊〉 〈◊〉 〈◊〉 . † N●● tam●n qu●dquam 〈◊〉 ●entav●t , prom●…is atque etiam instantibus suis , quàm solicitatus quo●… & ig●… & a●…●ort●●to ●avo●e . Suet. ibid. . * 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●●… : denique 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 . † 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 néque 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●óque 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 ▪ ‖ Néque caede cujusquam unquam laetatus , justis suppliciis ●llac●ymavit etiam & ingemuit . Idem . Ibid. b Convenit inter omnes tam certum e●m de suâ suorumque 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 , parique temporis spatio utrique imperave●unt . Sueton. in Vespas . Suetonius in Vespas . & Tacitus , Hist . l. 5. Vid. annot . ex Tacito infrà paragr . 8. & ex Sucton . suprà 4. Dion . ●iph . l. 〈◊〉 . * Dion . ex Xiphil . lib. 66 Lamen . 1. 12. † 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. a So are they not now . b 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 , 〈◊〉 aeque usus pleráque monstravere . Atque 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 . ‖ 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 . † Book 〈◊〉 . ch . 1● . of the Jewish Wars . * 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 , profectique 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. † Cumque vicina quaedam aedificia succendissent , velut hac quóque 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. Lament . 2. 17 , &c. Joseph de Bell. Jud. l. 7. c. 10 , 11. * Joseph . lib. 7. c. 8. De Bello Judaic . * So the Circumstances of his relation plainly shew . It was worse then That , 2 King. 6. Mat. 24. Luke 21. Jer. 25. 29. * 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 . * 2 Pet. 3. 12. † Revel . 21. 1. * Bell. Jud. 〈◊〉 7. c. 11. ‖ It is worth the labour to Com pare the 〈◊〉 & 20. Epist . of Pliny 16. Book of Epistles with Dion ; and consider . Dion . lib. 66. See Jos . lib. 7. de Bell. Jud. c. 21. or 24. Dion . 1. 68. Joel 2. 28 , 30 , 31. Zach. 14. 7. Acts 2. 5. Acts 2. 38. Euseb . l. 4. c. 13. Luke 21. 34. † Duas integras urbes , Herculaneum & Pompeios , populo sedente in Theatro , penitus obruit . Dion . l. 66. * Joel 2. 3● . 2 Thess . 2. 1. Lucan Lib. 1. * 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●● , nigrique & a●… 〈◊〉 , & ●●●cti ig●e lapides : ●am vadum ●ubitum , 〈◊〉 ‑ 〈◊〉 montis littora ob 〈◊〉 . P●… . lib. 6. ●… a See the 5 paragraph of this Chapter , where this is English ▪ ed. † Jer. 25. 31. ‖ It was ●e that wi●● the Natural History . b P●aster 〈◊〉 est al●… qua 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 alut●d ●e , & a medio 〈◊〉 ●a , 〈◊〉 〈◊〉 ▪ 〈◊〉 ve●tice Pl●… . 〈◊〉 . lib. ●… . c 〈◊〉 the ●… Pa●m 〈◊〉 , 〈◊〉 d●… 〈◊〉 〈◊〉 . N●lla est ●… — ●… . 4. † Representing Bloud and Fire as the Prophet had foretold . * Fiery Meteors . Luke 21. 28. Mat. 24. 31. Mark 13. 15. 16. Mark 13. 19. Mark 13. 20. * Vide C●… ▪ 〈◊〉 ad De●…num . Luke . 32. † Dixisti per nos fieri , & quod nobis debeant imputari omnia ista , quibus nunc mundus quatitur & urgetur ; quod dii vestrià nobis non colatur . Cyprian ▪ ad Demet. * So these Two are distinguished 1 Chron. 27. 30 , 31. † 1 Chron. 5. 19. ‖ Goropius Becanus in Hispanicis . a To wit , next unto the Chaulotaeans or inhabitants of Havilah . b 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 . c 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Strabo lib. 16 ▪ in descript . Syriae , & lib. 2. e Ammian . Marcell . lib. 23. * Lib. 23. Scenitae Arabes quos Saracenos posteritas appellavit . † 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 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strabo l. 2. Ed. Casaub . p. 130. Et lib. 16. Syria Orientem vers terminatur Euphrate & Arabibus Scenitis . b Egyptia Gens , qua Orientem è regione prospicit , Elephantinam & Meroen urbes Aethiopum , & Cata-dupos rubrumque Pelagus & Scenitas praetenditur Arabas , quos Saracenos nunc apellamus . Amm. Marcell . lib. 22. c Lib. 16. initio . descript . Arabiae . d 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 latéque 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 , uxoresque Mercenariae conductae ad tempus ex pacto : atque 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●erque sexus solvitur . Ita autem quoad vixerint , latè palantur , ut alibi mulier nubat , in loco pariat alio , liberósque procul educet , nulla copia quiescendi permissa . Victus universis Caro ferina est , lactisque abundans copia , qua sustentantur , 〈◊〉 multiplices , & si quae alites capi per aucupium possunt . Et plerósque nos vidimus frumenti usum & vini penitus igno●●●● . Hactenus de natione perniciosa . * See the last note , out of Am. Marc. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 lib. 16. p. 765. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem , p. 74● . a 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 . b 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 . c The Sara●●n● have been famous for their Artillary throughout all their Generations . * 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 . † 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. ‖ Saracenis autem ( quandoquidem & ipsi de ea re aliquid dicere velle videntur ) sufficiat ad confusionem quod in eremo lapidi inanimato sacrificia faciant , acclaméntque 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 . a Nunc quoque Ma●… i & Saraceni , ejusmodique genus hominum , templa , in quibus Sacra facturi sunt , non ingrediuntur nisi Calceis depositis . Gyraldus de Symb. Pythag. b 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. Strabo . lib. 16 Lege histor . apud Dion . l. 68. See Dion . lib. 75. where he cals Them Arteni . Lib. 79. * Lib. 6. Cap. 38. † Comment . in 21. Isa . & 25 Ezech. a Ibi ab Saracenis coepta est Oratio , quae commiserationem efflagitaret . Cōmunē esse Deum quem utrique 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. b Osr●enus Dioni , aliis Arabs , quanqua● & Osroeni Arabes origine , Mesoporamiae incolae e 〈◊〉 ●…gera gradiens manu in statione quadam sub pellibus mansit , ubi Saracenorum reguli gentium genibus supplices 〈◊〉 , oblata ex auro Corona , tanquam mundi nation unique suarum Dominum adorârunt , suscepti gratanter ut ad furta bello●… adpositi . Ammian . Marcell . l. 23. * 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 † 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 . ‖ 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 . * . * . * . * 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 . † Dion . ibid. * 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. † 〈◊〉 ●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 . ‖ Deut. 28. 62. a Julius Severus nulla ex parte ausus est apertè cū hostibus congredi , ●…itudine ipsorū atque desperatione cognita , sed eos singu ▪ 〈◊〉 militum legato●umque numero aliquo adoriens , ●…ns at 〈◊〉 〈◊〉 ●s , 〈◊〉 quidem , sed minore cum periculo , & ad●erere & exhaurire , & exscindere potuit , ut pauci adm●dum evaserint , 〈◊〉 ●… arces muni●… , vicique celeberri●i atque 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. b 〈◊〉 〈◊〉 〈◊〉 ●●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 . c Signs foreshewing Juries 〈◊〉 ▪ 〈◊〉 〈◊〉 , recorded by Dion . l. ●9 . and others . * Jornandes . de Regn. success . ( in 8º ) p. 103. Euseb . l. 4. c. 6. ex Aristone Pellaeo . † Quos verò Hadrianus in eo bello Judaeos cepit , in Hispaniā exulatum ●isit , ( haec fuit decima ●orum Captivitas ; ) porrò ex eo ●empore , ad soelicissima usque tempor● Catholicorum regum Ferdinandi & Isabellae , atque 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. ‖ 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 . Cumque 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● . a Why Roman Writers make no mention of our Saviour Christ 〈◊〉 his Acts. b 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. * Tunc temp●●s , Gallia●●m Epi●copi , sacros ordines non nisi pretio & quaestu conferehant ; uti ne hodie quidem faciunt : & Jud●i , genus hominum coelo quoque ipsi invisum , Christians mancipia ●…debant , Gregorio utcunque non placebar , &c. Papirius Mass●n . lib. 1. Annal. Franco●um p. 63. † Vide Cran●zium , lib. 4. Succiae , cap. 33. ‖ Paul. Aemil in Dagoberto . a Heraclius cum ●it●ris abunde esset instructus , ad ultimiun Astrologus c●●icitur . Agnoscen● itaque 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. b 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 . * Judaeos etiam invitos ad Baptismum compulit , Matheseos studiis operam dedit , haruspiciis & praestigiis daemonum fidem adhibuit . Append , Aur. Victoris . † 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 , maneréntque usquequáque dispersi . Praeterea quicunque 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. ‖ Judaei ea tempestate , in pluribus Europae locis graviter vexati , quid agerent , aut quo se verterent nesciebant , &c. Papir ▪ Massonus ex Glabro . * 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●… . † E●●cho quoque Dynast● cum Rheni accolis unde oriundus erat , ad Pannoniam processit . lique omnes ●…●ogo relig●● nis nos●●●●i●●●re conantur , Philosophiam nostram recipere recusantes Compilant , bonis omnibus ●… agunt , domibus climinant atque contrucidant . Duodecim tum millia Judaeorum in nostra regine ●… in Annales relatum est . * 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. † Why the Lord would not have the Jews utterly destroyed . Nulli J●… urbem habitant , exclusi enim ab ●… aq●●●um , atque ●●ter illud & So phiae ●…que in urbem i●e per●… idque 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. The Fulfilling of Samuels Prophecy in the Jews living after our Saviours death . ●… 8. 18. † Joh● . Baptista de 〈◊〉 ●… . ‖ * 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. 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● lóque exter● gentis jug● subdita . Un prodeuntes incolae fini● mas & ren● tiores etia● gentes diri● unt omnes quotquot 〈◊〉 usque ad A●… bes ; qui●… ipsis ●oedꝰ bent . Iden p. 75. The persecu of the Jew France 〈◊〉 Philippus gustus . * 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. * The Brutish Stupidity of the Jews . Their Massac in Lin in No folk . The Horrible Conspiracy of the Jews against their own souls in York . † 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 . * 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 . Of these Je● Massacres in Germany , a ter their B nishment out England , or bout that ti●… † Avent . B●… or . Annaliu lib. 7. p. 44 Aventinus lib. 7. Boior . Annalium . * 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● † Idem Ibidem ‖ Uno die Judaei ●ota Francia capti , bonis eorum fisco addictis , regni finibus excedere jussi ●… 〈◊〉 Masson . lib. 3. Annal●●m Francoru● ▪ p. 363. * Idem Papir . in vita Ludovici . Hutini p. 372. † Aventinus lib. septimo Annalium Boior . ‖ 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. a Vide H. Mutium & Bertoldum Presbyt . Constant . ‖ Krantzius . lib. 10. Wandal . cap. 18. a Krantzius . lib 〈◊〉 . Saxon. cap. 〈◊〉 . † 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 . The Jews ●… Portugal , 〈◊〉 their ●… . ‖ 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 . † 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. Deut. 28. 36 , 64. Psal . 58. 6. * Gens perfida , agens quod solet mus in pera &c. Crantz . Libro Undecimo , Saxon. cap. 7. † 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 frequēti 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 . Of the ●… some ●… which ●… Moses and the Prophets .. Such speeches do not import an Absolute Cause of the thing , but of our instruction or perswasion concerning it . A comparison of the ●… Jews ●… with the stedfastnesse of Abrahams faith . Deut. 29. 19. * 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. Vide Ezah . 6. * Vide 〈◊〉 cap 〈◊〉 ●●gr . 〈◊〉 . Gods Favours to the Ancient Israelites Parallel'd by like Blessings upon the Gentiles . Exod. 25. 40. Heb. 8. 5 † Matth. 16. 3. Luke 12. 54. The Jews 〈◊〉 is an especial Light unto the Gentile . Rom. 11. 25. ●…4 , 〈◊〉 . Esay 5. 4 , 6. The Desolation of the Jews the most Effectual Sign for confirming Christian Faith. Levit. 16. 44. A Parallel of the Israelites deliverance from Egyptian , and Ours from Rome Babrlonish Ihraldom . * Interim si Pontificii omnino cum Judaeis signū habere velint , accipiant hoc , quod nos su● rhi miraculi loco habcmus , unicum virum eumque miserum Monachum , absque 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. ‖ 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 . S. Peters Belief of known Or●d●●●ns●me●● E●p●… . J●● 34 19. Wisd . 6. 7. Acts 10. 34. Deut. 32. 29 , 30 , 39. Naaman without the written word , by Experiment , confirmed in the truth of what was written in the word . 2 Kings 5. 15. Verse 17. 2 Tim. 3. 5 , 6 , 7. Be●… effects of Experiments lesse wonderful in Anna. 1 Sam. 2. 2. * De Prophetiâ Hannae , vide Augustinū , lib. 17. de Civ . Dei , c. 4. Different Operations of like Experiments in diverse parties , with their causes . † 1 Kings 20. vers . 23. General directions for the right making of Experiments in our selves . The causes why so many in ●ur dares have little 〈◊〉 〈◊〉 Experience of the truth of divine 〈◊〉 . * 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 . 〈◊〉 ●…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. ‖ The divine Authority of Some Books in the new Testament , especially the Apocalypse , doubted of by the Ancient , brought to light in later times . Wherein the Testimony of the Rimish Church in discerning some Canonical Books is most available . † How our firm Assent to some Principal mat ters revealed in Scriptures , 〈◊〉 our Faith unto their whole Canon . * 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 . † 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. Notes for div A46991-e52250 2 Tim. 3. 16. The Romanists 1. Objection set down here , is answered in the next Chap. &c. * This 〈◊〉 is answered Chap. 19 , ●…c . 〈◊〉 . 2. † This is R● 〈◊〉 and an s●… Chap. ●… . ‖ Answered Chap. 12. * Tot verò trāslationes , mutationes , sinc gravissimo periculo & incōmodo non fierent . Nam non semper inveniun cur idonei in terpretes : atque ita multi errores cōmitterentur qui non possint postea sacilè tolli Cum neque Pontifices , neque Concilia de tot linguis judicare possint . Bellarm . lib. 2. de verbo Dei. cap. 15. in Fin. * 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. † Concil . Trident . Sessione quarta . 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 . † 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. ‖ See chap. 16. * 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. a Lib. 1. cap. 34. ‖ 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. The First Breach be●wixt us . The Second . * Our Agreement concerning the Necessity of Ministerial Function , for the planting of Faith. The points of Difference betwixt us , about the Prer●gative of Pastors , and the mannes of their beg●tti●g Faith in others . Other ●…●chcs of the for 〈◊〉 Di●ferences . 〈◊〉 Roma●…s 〈◊〉 . Our Churches Assertions c●ntradictory to the f●●mer . * The s●st ●●●tremitie held by the Papis●● . † The second held by the Anti-papists . . . * Rom. 13. ‖ Luke 10. 16. † Joh. 〈◊〉 . 23. V●d●…l● 1 cap. 12. † 1 Pet. 5. 2 , 3. ‖ Acts 20. 28 , 29. * 1 Pet. 5. 5. † . ‖ Pe●… Pure 〈◊〉 M●●● . * ▪ The Rule of private Resolutions in matters apprehended as meerly Evil . 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. The chief point of Difficults ●…ing the 〈◊〉 of Obedience . * 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. † 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 . * . 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 . To give precise Rules what Actions may of evil become good by Obedience , is very difficult . † A certain Rule when Authority may be dis●eyed , without whole of 〈◊〉 〈◊〉 is alwa●es more 〈◊〉 then Sa●e . A●is 4. 19. † 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 . ‖ 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. * What hath been spoken of Authority in general , applied to Spiritual Authority . . . * Rom. 14. 23. * Three divers Meanings of this phrase , not of Faith. The first Meaning . The second Meaning . * . † The effects of such Scrupulosities as our Apostles Rule universally understood , would necessarily breed , are contrary to the Analogic of Faith. ‖ 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 . * Verse 〈◊〉 . See 1 Cor. 8. 〈…〉 R●m ▪ 14. 15. 1 〈◊〉 . 8. 13. 1 〈◊〉 9. 15. * 2 〈◊〉 . 6. 21 , 22 , 23 , 24 , &c. † * Acts 10. 13. † This Phrase includeth a Contrariery ●r Opposition unto Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many like Phrases , as usual in the Hebrew Dialect , as the 〈◊〉 compounds immitis , immisericors , &c ▪ ‖ The former Interpretation necessarily followeth from Grounds of Divinitie acknowledged by all . a How S●●uples , or Dou●t of what ●… , con●ur to 〈◊〉 ●ur A●… Sinful . b As when the Evil 〈◊〉 , is greater th●n any G●●d that can be ●●ped . * Malum non mal● . . Hoc itaque 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. * 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 ●… . * * 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. † Sometimes by disobeying Man 's In unctious we may d●… Gods Laws both me●… and immediately . 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 . † * Four Points to be considered for the rectifying or right framing of our Assent unto Truths proposed . † 2 Cor. 4. 2. ‖ 2 Cor. 2 17. What 〈◊〉 Faith is . * A Speech well beseeming the servants of the great Whore. That the Faith of modern Papists cannot be resolved into the Scriptures or the first Truth . * In what Sense the Scriptures may be said the Rule of mens Faith altogether illiterate . 〈◊〉 scriptu . The Prerogative of Scriptures , in respect of Faith , above all other Rules , in respect of Arts or Sciences . * Dan. 9. 2. † Dan 12. 4. . . . The Question concerning the Obscuritie or Difficulty of Scriptures , cannot be meant of all Scriptures ▪ in respect of all Ages , or all Men. ●…rs degrees of Scriptures Per●… , arising from the Diversity of mens Conditions or Callings . * . . ‖ . 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 . * . . 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 . * Prov. 3. 34. James . 4. 6. 1 Pet. 〈◊〉 . 5. † 〈◊〉 29. 14. 1 Cor. 1 19. & 1 Cor. 3. 19. † * . Esay 29. 9 , 10 , &c. ver . 13. * 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 † 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. * J●hn 7. 17. * 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. † 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●… . * R●m . 12. 2. V●●n which place He whom Bellarmin ●… 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. * * Denique quòd Honorius & nonnulli alii Pontifices in errorem lapsi fuisse dicuntur ( quanquam de nullo prorsus satis compertum est , pertinaciter erravisse ) id quidem utcunque res habeat , non nisi ad privatum attiner personarum vitium : atque 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. ‖ 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 . Neque 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 . † Quis autem carnalis & animalis homo non per phantasmata sui cordis evagetur , & constituat sibi Deum , qualis ei pro suo carnali sensu placuerit , atque 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 ●…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 . † 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 . ‖ That the 〈◊〉 hath no such a●s●lute Authority , 〈…〉 from S. Peter , p●●ved ●y S●… . a * Acts 8. 20. * 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 . ‖ Jer. 31. 34. † 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 . * The first of the Co●…th . 3. Chapt. vers . 18. Vid. J●b 37. vers . 24. † Mat. 18. 3. 〈◊〉 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. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 25. Vers . 27. a O● if they ●… . * 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. † An v●ro ●●lli●s ●…tatis re●… , ab hoc tumore vitiorum vacuum esse , eorumque●ulig●e velatum cor , in●●ar Judae●… , non 〈◊〉 , sed 〈◊〉 〈◊〉 ac docilem discipulum ad hujusmodi Spiritus sancti disciplinam capessenda●● , Valentian Tom. 〈◊〉 . ●… Purct . 7. Sect. 4. ‖ 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 . a 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 . * 〈◊〉 20 31. 〈◊〉 2. 1. † 1 〈◊〉 . 9. 22. ‖ * Mark. 4. 13. Mat. 15. 16. † Mark. 4. 11. These words confirm the Truth of the state of the Question proposed by us . ‖ John. 6. 68. a Mark. 4. 9. * John 5. 44. & 12. 42. † Luke 16. 14. ‖ John 8 39. Matth. 3. 9. Hebr. 6. 8. * James 1. 5. † 1 Job . 3. 22. ‖ Matt. 12. 20. * ●sd ●… 1● 5. ●…●●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. ●… understanding●… ●… 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 ●… . * Rom. 13. 11 , 12 , 13. † 1 Thess . 5. 2. ‖ Bell lib 3 de verbo Dei. c. 1. a Psal 19 ▪ 〈◊〉 Psal . 119. 104. b Verse 92. c Psal . 19. 8. d 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. * ●… 119. ●… . † ●… 1. ●… ‖ . a . ‖ ●… 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. * ●…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. . * 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 † Exod. 20. 18. * The Author of the ●8 . Psal . v. 3 , & 4. * . ‖ . † . a . * Eccle. 39. 24 † John 6. 30. ‖ John 5. 46. a 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. 1 Cor. 1. 22. * . † . * 2 Cor. 4. 3. 4. † 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 . 2 〈◊〉 . 3. 15. 16. 7. * 1 Cor. 11. 19. 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . * ●… 14. 4 James 4 3. Mat. 7. 〈◊〉 . The true Use of the Magistracie and Ministery for avoyding Schismes and Contentions . 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. * Omnes ●●rreti●● qui scriptur●m au●… recipiunt , ipsas sibi videntur fectam , cum su●s potius ●ectentur ●… Aug. epist . 222. ad Consentuur . † . ‖ . a ●… 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. b 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 . * 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 . 2 Thess . 2. 11. What advantage the Orthodoxes have of Hereticks in trial of Controversies by Scriptures . † Matth. 4. Joh. 22. 13. Now shall the Prince of this world be cast out . 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 . * * That the Fathers , if we take the li●erall plain Grāmatical 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 . * . * ●… 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 . Gen. 11. 7. * In the beginning of his Hermathena . † The reason why our old English participates most of Buttery-hatch-Latin . ‖ 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 ●…st books de Civitate Dei , and Salv●anus de providentia . a As may appear out of s●me works going under the name of Gregory the great , and Gregory of ●owers History . 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 . The miserable and shameful Persecution of ●…o . 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 caeterasque 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 neque●… . 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. * 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●… . * ●… 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 like blasphenous Speeches he iterates , in the very next paragraph . ‖ 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 . The place cited by 〈◊〉 Wisd . 14. 10 , 11. Luke 16. 31. So the Councel of Trent it self declares Sess . 14. cap. 2. John 21. 16. * 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 〈◊〉 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 . * 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. † 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. * . John 5. 44. Joh. 7. 12 , & verse 17. John 7. 22. Deut. 1. v. 16 , & 17. Joh. 5. ver 41. * 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. ‖ 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 . * Gal. 5. 26. † 1 Pet. 2. 12. ‖ Rom. 12. 2. † 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 . ‖ Vide lib. 1. cap. 10. par . 2. * 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 . † * 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. That there is no danger can come by reading Scriptures for which the scriptures have not present remedy . * Rom. 12. 3. a 1 〈◊〉 2. 1. b Gal. 〈◊〉 . 〈◊〉 . c 〈◊〉 〈◊〉 . 16. & 4. 5. d Wherein our Adversaries Proofs come short of what they aim at . * 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. Wherein their Conclusions over-reach . † 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 . * . * 1 Kings 22. 24. † 〈◊〉 5. 15. ‖ 〈◊〉 . 1● . 〈◊〉 ▪ 〈◊〉 ▪ 〈◊〉 ▪ a ●… * 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. † 1. Cor. 1. 26. * Phil. 2. 3. † 1 Cor. 14. 32. That this 〈◊〉 ●… the 〈◊〉 should rather move all 〈◊〉 Christians to 〈◊〉 all in ●… 〈◊〉 of men then to rely upon any . ●… 14. ●… . Psal . 119. 99. Heb. 3. 5. Psal . 119. 100 * That our means for ●iscerning the ●●●ginal Causes o● O● 〈◊〉 of Con●…ns are fully ●●ui ●a●●nt to the Romish Churches . † ●●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 . ‖ 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. * 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 atque 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 . In this sense Christ is said to have come , not to send Peace , but a Sword unto the World. 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 . * ●… 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 . ) * See 〈◊〉 14 , ●… 5 , &c. * 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 , neque princeps saecularis ; ig●tur princeps Ecclesiasticus , aut solus aut cer●e cum cōsilio & cōsensu Coepiscoporum . Neque enim singitur neque singi potest aliquid aliud ad quod hoc judicium pertinere posse videatur . Bellarm. lib. 3. de verbo Dei cap. 9. * 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 . † 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 〈◊〉 〈◊〉 . Our Adversaries go in t 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 . * 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. † 2 Pet. cap. 1. vers . 20. & 21. ‖ 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. * The Papists Assertions whence the proposed Conclusion is gathered . ●… 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 . † † John 16. 7. ¶ Verse 12. * 〈◊〉 Valen●… cap. 22. . Valentians attempted Evasion out of the inchanted Circle of Roman Faith , resuted . * 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. † Neque 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. * 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 . † Sacrobosous intangled in the former circle , and caught in his own share . ‖ 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 . * 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 ●… . * 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 neque 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. * The politick Sophisines of the Papists in their Councels . * . ●… 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 . * 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 . † Vide 〈◊〉 qu●z 〈◊〉 one in 〈◊〉 mum 〈◊〉 co●ment . ●n D. Th. ‖ ●… 〈◊〉 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●mque 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. * * Deut. 3● . ver . 11 , &c. * 1 Tim 2. ver . 1 , 2. * 1 Cor. 11. 31 Notes for div A46991-e82220 Lib. 2. c. 3. They acknowledg S. 〈◊〉 as the Oracle of ●… & ●… contradict him in ●… con 〈◊〉 the number of Ca 〈◊〉 books . * 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 . The decree of the Trent Councel authorizing the Latin vulgar Edition . * 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 . † 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 . The Trent Councels decree for interpretation of Scriptures . * Bellarmins assertion concerning the Churches authority grounded upon the former decree . † 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. ‖ 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. * 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 , neque affectata , sed probabilis , & proinde excusans à mortali peccato Bellar. Lib. 4. de Roman . Pontif. Cap. 7. † Vide Lib. 2. Cap 6. Paragr . 11 & Cap. 32. Paragr . 2 , 3. ‖ 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. a 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 . b 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. * 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. † 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 . ‖ 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. a The institution of Sacraments ●… E●…llencies as they call them , are by their coufession peculiar unto Christ , not communicable unto his 〈◊〉 generall . * 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 . † 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 . Notes for div A46991-e83460 The general Objection of Reformed Churches against the former Assertions ●… , 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. In what sence ( as impertinent as ●ue ) Gods Word by Romani●●s is acknowledged of greater authority then the Church . * 〈◊〉 and Valenrian hath use the like speeches . The Romish rack of conscience . 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 . * 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 . a Bellarmins Catholick Syllogisine , wherein all Conclusions of Faith must be gathered . † Acts 15. ver . 28. ‖ Luke 22. ver . 32. † Cap. 1. The 〈◊〉 ●…ulty in then opinion whence our our former conclusion may be deduced * 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 . † 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Wherein the Papists make the Popes authority greater then Gods. J●… 39. 〈◊〉 ●h●s . 5. 21 1 J●hn 4. 1. 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 . ●… 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. * Vasquez in part 3. Thomae Tom. 1 Disput . ●… . Cap. 5. Num. 33. & Tom. 2. disp . 209. cap. 4. Num. 41. † 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. § 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 . † S●… 21. cap. 2. ‖ ●… 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. * 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 . 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 , atque etiam clericos non conficientes , sub panis tantummodo specie communicaret , aut in eo ercasse ; Anathema sit . 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 . * Vide Bez● annotationes in vers . 63. cap. 6. Johan . 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. The strange interpretation of Saint Pauls words whereby the Tren●● Councel deluded by Sathan seeks to delude the Christian World. * Ephes . 5. verse 32. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 . 1 Cor. 4. 1. † 1 Cor. 11. ver . 26 , 27 , 28. * 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 , atque 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. † ●… ver . 5 , 6 , 7 , 8 , 9. ‖ 1 Cor. 11. ver . ●4 . * Cited in the Precedent Annotation . Parag . 15. That the Cup is an essential and substantial part of the Eucharist . Heb. 9. 22. 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 . † Sess . 21. Cap. 2. ‖ 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 utraque 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 atque definitum . Concil . Trid. Sess . 21. in Proaemto . * Mat. 26. 27 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 . † L. 3 c. 10. ‖ Deut. 6. 13. Luke 4. 8. * Vide Lib. 2. Cap. 30. Peter was not the Church . Mat. 18. 17. * 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 . 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 . The Admirable Use of Peters Fall foreseen by the All-seeing Wisdom of God. ‖ Not in respect of danger represented ( which was but death ) but of extraordinary licence at that time granted to the power of darknesse . Statius lib 1. Theb. 98● . ●… 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 . * Gal 2. 7 , 8 , 9 S. Peters extraordinary power and efficacy in converting the circumcision . * Luke 22 , 3● . † Acts 2. 14. unto the end of the chapter . Acts 3. 12. to the 13 verse of the 4. chapter . ‖ Acts 2. 20. Acts 3. 25. S. Pauls extraordinary power and efficacy in winning the Gentiles unto Christ . Acts 2. 28. * See the like successe of his preaching . Acts 4. 4. Who were the sheep Peter was principally appointed to feed , and what authority he had over them . * Jesus said unto them , come and 〈◊〉 , and none of are Disa●ples ●… ask him 〈◊〉 art thou ? 〈◊〉 they knew he was the 〈◊〉 . John 21. 12. * 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 . * . † Vide Bellar. de R●m Pont. lib. 1. cap. 16. 1 Pet. 5. vers . 1 , 2 , 3. * 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 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 . 〈◊〉 . 4. 14. * . † ●… Cornelius , qui patrem luminibus carentem pro baculo regebat , Scipio cognon in●… dedit . Macrob. Satur. lib. 1. cap. 6. ‖ Vide Macrobium loco citato . * . Matth. 16. ver . 13 , 14 , 15 , &c John 1. v. 49. * 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 . * 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poterunt adversus illam , id est , non potetunt illi resistere . † Vide Maldonatum in versum 18. cap. 16. Mat. & Bellar. lib. 1. de Pont. Rom. cap. 19. ‖ Psal . 18. ver . 31. a Psal . 46. * Isa . 28. 16. Vide Forerium in hunc locum . † 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 . ‖ Rom. 10. 9. * Rom. 1● . † Mat. 16. 23. ‖ Psal 〈◊〉 〈◊〉 a Acts 4. 〈◊〉 Mat. 21. b Verse 41. c Verse 41. d Ver. 42 , 〈◊〉 . * Psal . 50. 25. * 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. 1 John 4. 3. In what sense the Papists deny Christ to be come in the flesh . * 1 Cor. 3. 11. * 〈◊〉 . 2. 20. 〈◊〉 doth that 〈◊〉 Rev. ●1 . 14. prove any more then that 〈◊〉 the Apostles 〈◊〉 the 〈◊〉 was erected . † 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. * Heb. 8. 13. † The difference between Christ and the Pope much lese ( by the Papists opinion ) then between the Pope and other Bishops . † 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 . Neque 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● . Itaque 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. ‖ Of all Peters prerogatives those most urged by the Romanists , as a-like appertaining to his successors are most personal . * Vide Bella● . lib. 1. de Romano Pontif . cap. 12. & L. 2. cap 12. Paragr . 21. A●not . ex Bella●m . † The Papists either admit many foundations , or build al the Apostles , beside S. Peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popes . ‖ a † 2 Thes . 2. 8. The Pope successor unto the check , not to the promise given by Christ to S. Peter . ‖ Mat. 16. 22 , &c. * Bellarmin applies all that is spoken in Peters Commendations , unto his Successors , whom he will not have sharers in his reproofs . Ea quae dicūtur 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 . † 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense . Psal . 18. 2. Isa . 31. 9. * This observation wil easily approve it self to any that will read the book of Deut. and the P●alms H●w Romi●h Relig●●n deny● the ve●tue and power of● h●…st come in the flesh . That R●mish Faith is not that Faith by which S. Peter confessed Christ 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 . 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 . * 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 . The ●… or ●… the ●… and ●… . 2 Pet. 〈◊〉 . 3. A Parallel of Athen●… P●…al ●…er●● . The ●… the ●… witched , the ●… M●s ●… a●●eady 〈◊〉 and ●… , the ●… king for Anti●… 〈◊〉 〈◊〉 , and a●●red 〈◊〉 him as his God. The Adversaries folly in deriving Numenical authority per●…ly infallible from S. Peter . * Rom. 12. 2. † Chap. 23. ‖ 2 Pet 1. 12 , &c. S. Peter ●… s●… be ●… . Vide lib. 2. cap. 29. * 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 . . * ●… 16. 11. † He that is unjust in the least is a just also in much , ●aith our Saviour in the same place , v. 1● . . 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 . He that will be reputed a Prophet of times forepast , must shew himself a prophet of things to come . † See Chap. 11. The present Popes authority is greater then history , traditions or councels , or ought that can be pretended for it . * 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. † Joh 5. 22 , 23. * 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. 〈◊〉 . † Christum caput esse Ecclesiae universae libentissime confitemur , neque 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 . † Lib. 2. cap. 16. parag . 8. Antichrst must not be a professed or open enemy but a secret underminer of true Religion . 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 . * Chap. 〈◊〉 , 21. The same plea the 〈◊〉 ma●… the Poper absolute ●…●im 〈◊〉 might use with as 〈◊〉 〈◊〉 , ●… in 〈◊〉 place . Notes for div A46991-e98550 Ro●i●h Positions ●… must 〈◊〉 〈◊〉 . 〈◊〉 may 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 ‑ 〈◊〉 . * Exod. 23. 3● . † Joseph ▪ 3. cap. 〈◊〉 . 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Siculus , L. 1. c. 3. And a linle after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 utraque 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●aque 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. 〈◊〉 〈◊〉 21. 1 Sam. 2● . 〈◊〉 . 1 Sa● 3● . 〈◊〉 , 〈◊〉 . . * * * Malach. 2 v. 1 , 2. Universall Propositions in Scripture are to be limitted by they proper Subject , the End of the Precept , or other Circumstances . * Exod. 20. 10. The Precept concerning the Sabbath then which none can be more universal did not extend to all manner of works . * Luke 6. 〈◊〉 . * 1 Mac. 2 36 , &c. * 1 Mac 2 41. . Conditional obedience of two sorts . In what acts absolute obediencets due to Pastors . * Luke 1● . 16. * Philo de specialibus legibus . 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. * 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. That , universal absolute obedience us to men is incom●… with ●… unto Christ . * Deut. 17. 8 , &c. * ‖ The Law ●… temporal causes , either on●… . † Deut. 17. 18. ‖ 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. * Prov 31. 3 , 4 , 5. ▪ 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 . 1 Sam. 28. * ●… 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. † Sed ●… in Sa●… 〈◊〉 , 〈◊〉 quod pro●…●it ●… Sa●… ve●●●… 〈◊〉 mo●●●apie●●tia 〈◊〉 es●… Fag●… cap. 〈◊〉 . D●ut . ●… . ‖ Vide Fag●●m in cap. 16. Deut. and the annotations on the 10. § of the next Chapter . * Mat. 23. ‖ 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 , neque 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 ●ota quod Dominus de Cathedra Mosis dicit , intelligi à ●ortiori de Cathedra Petri. Bellar. d● inte●… ▪ ●… 3. c. 〈◊〉 . † . M●● . 2. 1. * 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 , 〈◊〉 , 〈◊〉 quaecunque 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. The origin●… 〈◊〉 Je●… 〈◊〉 the 〈◊〉 , or ●…e ex●… the whol●… admon●… of Pa●… . ●… 18 , 19. The true re●… of the ●…●●unction . * Luke 16. 14. Luke 11. 39. * The authoritie of the Keyes not universal , but to be limited as the former precept or injunction hath been . † 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 . † 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. * 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 . † * 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 . * Non ostendi potest , nunquam Synagogam Judaeo●um de●●cisse omnino usque ad Christi adventum , quo tempore eti● non tam de●… , quàm ●…tata est in 〈◊〉 , Bellarde Ecclesia militante l. 3. c. 1● . † 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. * 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 . ‖ For Daniel hath nothing which can be wrested to this purpose , for which reason this Imposter ci●es only his 9 Chapter at large . † Isai . 6. 9 , 10. 11 , 12. a 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 . † * ‖ A●● , 13. 27. That the High ●…t with his associates did 〈◊〉 ex Cathedia 〈◊〉 the main Article of Faith. * Mat. 26. 57. † Luk. 22. 66. ‖ Mat. 26. 65. * Vers . ●6 . † Mat. 27. 25. ‖ Though it were safficiently 〈◊〉 that the Pope could not teach false 〈◊〉 , ex 〈◊〉 , 〈◊〉 〈◊〉 it not safe ●… , &c. * . * . † ●… . 15. 14 , 15 Wherein the Popes ●… is made greater than Moses had a ●… . ‖ Psal . 106. 2● . * 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. † De●● . 4. 1 , 2. . * † 〈…〉 , 14 . ‖ Exod. 15. 23. a Ver. 26. Faith ●ust be 〈◊〉 by ●…nts an●…le ●… . b . c 〈◊〉 . 8. 3. d . ‖ . * . 〈◊〉 . 19. 4. 〈◊〉 ▪ and 〈◊〉 . † ●… . ‖ Vers . 〈◊〉 . a Vers . 〈◊〉 * ●… 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 . How far the Traditions , Exhortations , or Instructions of Parents did steed their children for establishing of Faith. * De●t . 11. 2. Verse 7. 〈◊〉 † Verse 18. ‖ Verse 19. * . ●… . 13. J●suah 8. v ▪ 33 , 34 , 35. Deut. 31. 1● , 11 , 12 , 13. * 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 〈◊〉 . D●… . 4. 3. &c. . Judg. 2. ver . 10 , 11. Verse 15 , 16. Verse 19. Of Gideons distrust , and the means how his faith was established . Judg. 6. v. 13. Gal. 1. 8. Judg. 6. 14. Judg 6. v. 15 , * Judg. 7. 15. * Judg 8. 33. * The peoples experience of such calamities as Moses : threatned , mat their 〈◊〉 〈◊〉 ground of such joyfull hopes as he had promised . * 〈◊〉 . ●2 . 24 , 25 , &c. † Jer. 3● 13. 14 Jer. ●2 . 42 , 43 , 〈◊〉 . ‖ Deut. 3● . 1. Nehem. 1. 7. * Nehe. 6. 10 , 11. That the company of Prophets had as great priviledge as any justly can c●a●lenge . That the people were not bound to believe what a major part of Prophets determined without Examination . * ●… 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●… . † a ●… 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. ‖ Dent. 13. 1 ▪ In what cases and pe●sons pronenesse to b●lieve particular truths is ●… , in what or in whom suspi●ious . * 〈◊〉 2. 23. ●… 14. ●… 6. 1● . a J●hn 2. 24 ▪ 〈◊〉 . . b c * ● Is●●ah 〈◊〉 . 20. ●… 18 Statins in fine 12. Thebaid . † Petrarch . Why the priests or spiritual rulers hated the living Prophets whilst they loved the memory of the deceased . * † ●… 9. ‖ Je● . 18 18. * Jer. 29. 26. † Jer. 20. 3● 4. ‖ Jer. 59. 31 , 32 * Mat. 23 29 , 30. † Mat. 23. 35. What means the people had to dis●ern true Prophets from false . ‖ Prov 22 ▪ 3. * . . * Deut. 〈◊〉 . 16. * . * . * . † 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 . . . . . * John 5. 45 〈◊〉 believe Christ without examination of his doctrine by Moses , had been neither to believe Christ nor Moses . Prophetical testimonies did more sufficiently witnesse our Saviour to be the promised M●… then any miracles . * Matth. 11. v. 3 ●… Luk. 7. 〈◊〉 . 18 , 19 , 22 See a Treatise called Christs Answer to Johns Disciples . * 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 . † 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. ‖ Isaiah 61. ver . 1 , 2 , 3. & cap. 35. ver . 5. & cap. 53. ver . 4 a 〈◊〉 〈◊〉 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. b Luke 4. v. 16 , 17 , &c. * Mark 6. 2. & Luke 4. 〈◊〉 † Luke 4. 14. ●… * Mark 13. 21 , 22. † John 7. 31. ‖ John 6. 30. Expectation of pempous and vain-glorious miracles the original of Jewish 〈◊〉 lity . * John 6 68. No man is ever ●… this end only ontward miracles serve . † Mark. 7. 37 * Deut. 18. 15 , 16 , 17 , 18 , 19. The law cited , 〈◊〉 meant both of Christ and the Prophets . ‖ Acts 3. 23. See Parag 21. How far , and 〈◊〉 what te●n●s Israel was bound by the former law to hear all Gods Prophets . * Deut. 18. 20 , 21 , 22. Miracles in themselves no sure rule of trying Prophets before the Law was given . † Mat. 12. 24. The end and 〈…〉 . * Mat. 12. 27. ‖ Mark. 38. * Ver. 〈◊〉 . † Mat. 12. 30. * Mat. 112. 28 ‖ Luk 11. 20. Christ was to be acknowledged for The great Prophet by his supereminency in those gifts of the Spirit , whereby former Prophets had been approved . † 1 King. 18. * 1 King. 22 ‖ Vers . 28. * † * Numb . 11 〈◊〉 vid. 8. Luk. 〈◊〉 1 , &c. † 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. ‖ The excellency of the great Prophet in respect of 〈◊〉 gathered fr●… the ●… and the ●… . * Numb . 12. 6 , 7 , 8. † John 1. 18. The gift spropheste not lab●●ual to 〈◊〉 nary Prophet . * Jer. 28. Jer. 28. 10 , 12. † Ver. 12 , 15 , 16. ‖ 2 King 4. 27 John Baptist more then a Prophet , from the virmity of the great Prophet . * John 1. 28. * John 1. 33. See cap. 20. Parag. 5. † John 10. 40 , 41 , 42. ‖ Isaiah 40. 3. The matter of our Saviours predictions compared with the precedent prophesies of him , declare his Godhead . * Isai . 42. 8 , 9. † John. 3. 〈◊〉 . Our Saviours arbitrary discovery of secret● and predictions of futures contingent fully consonart to the received nations of the Mession . ‖ John 1. 49. * * * John 4. 25. * * V●● . 42 * ●●h . 16. 30. Our Saviours Dis●●les and Apostles did ( according to his inst●… o●s ) m●… upon ●… d●… then ●…les . * ●in 2. 22. * J●h . 14. 〈◊〉 . * J●h , 〈◊〉 . 4. ●…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. * John 12. 28. * Mark 9. 1. Matth. 16. 28. Luke 9. 27. 2 Pet. 1. 17. * Mark 9. 7. Luke 9. 35. Matth 17 5. * Joh. 12. 30. Our Saviour in his last conference with the Jews proclaims himself to be the Great Prophet fore-told by Moses . * John 12. 44. * John 12. 48. * Deut. 18. 19. * Joh. 12. 49 , 50 * Deut. 18. 18. Our Saviours Propheticall spirit gave life to his miracles though his miracles were good preparatives to Belief . * Joh. 12. 3● . * Joh. 14. 10. * Joh. 12. 32. The peculiar similitude between Christ and Moses in the office of mediation . * Deut. 18. 15 , 16. * Deut. 5. 28 , 29. * Vide lib. 1. cap. 28 parag 8 , 9 , 10. † Heb. 3. 3. ‖ Deut. 18. 18 * Heb. 10. 18 , 20. * Deut. 34. 10 The chief grounds of Moses disswading Israel from sorcery , was their expectation of the great Prophet . * Deut. 18 14. * Cap. 1. † Num. 23. 22. ‖ ●… 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. † 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 . * 〈◊〉 . 4 13. J●● . 1. 20 , 21 * 〈…〉 words ; Now they which were sent w●re of the Phaarisees , Joh. 1. ●4 . though other 〈…〉 . * Matth. 11. * Joel 2. 28. † Exo. 13 21 , 22. ‖ 1 Cor. 10. 1 , 2 Our Saviours Prediction of his death and resurrection , was that which according to Moses prophesie , did most condemn the Jews . † Mat. 27. 63. ‖ Matt. 12. 39. Matth. 16. 4. ‖ Acts 13. 27. * Luke 16. 31. * Act. 13 33. Psal . 〈◊〉 . 7. † Acts 3. 26. ‖ Vers . 22. ‖ Deut. 18. 15. † Acts 26. 26. * Mat. 27. 64. ‖ Isaiah 51. 1. † Isaiah 51 8 ‖ ●e● . 11. 12 * Acts 3. 23. For it shall be that every person which shall not hear that Prophet , shall be destroyed out of the people . ‖ Luk. 24. 25. * Luk 24 27. ‖ Vers . 32. ‖ Joh. 5. 32 , 34 ‖ A brief survey of the mouth of Blaspemies spoken of by S. John. The chief arguments brought by Romish Writers to prove the excellency of their Church directly contrary to the principles of S●…e and Nature . * Isaiah 7. 13. † Rev. 13. 4 , &c. * 2 Pet. 1. 14. † 2 Pet. 1. 1. * 2 Pet. 1. 16. † 2 Pet. 1. 17. ‖ 2 Pet. 1. 16. † Vide lib. 2. cap. 16. Parag. 6. * 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. 2 Pet. 1. 19. † ●… & 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 atque 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 sensuque 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 atque proprio studio , quacunque 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. §. Patticipation of that Spirit , by which the Scriptures were written , makes private mens interpretations of them not private but Authentick . ‖ 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. † 1 Cor. 2. 15. * Act. 17. 2. † Acts 17. 11. * 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 . Itaque 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. * 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. * 2 Cor. 2. 17. * 2 Cor. 4. 2. * Joh 〈◊〉 . 18. * 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. * 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. † See Cap. 18. ‖ 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. * So Canus argueth . See him cited , li. 2. cap. 22 parag 8 * 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. * 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. * ●… , 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. * Chap. 31. paragraph . 5. Notes for div A46991-e121990 ‖ In the ●…●ing ●… the second Section . Chap. 2 , & 3. † Val●…ian T●●n . 2. in A ●… . * In ●… it is true : He 〈◊〉 hath not the Church for his Mother ha●h not God for his Father . ‖ Lib. 2 cap. 4. and 〈◊〉 , &c. † Lib. 2. Sect 〈◊〉 and cap 1. 〈◊〉 . and 19. . † 〈◊〉 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 , idemque 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. * 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 atque 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 . Itaque 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. † See the 〈◊〉 Chapter . * Chap. 2. V●d . Cap 〈◊〉 . P●… . * . * . † Vide Annot. ●… . Pa●… 5. ‖ ●… . 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 . * . * Valent. Tom. 3. in Aqum . 〈◊〉 Quaest 1. De object . fidei . Punct . 1. Part. 10. His words are quoted . lib. 〈◊〉 . cap 30. Parag 16. † Lib 2. cap. 16. Part. 8. ‖ 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. * 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. * 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 , atque 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 . Atque●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. † See the A●notations cap. 3 par . 1. ‖ His words are quoted in the Annotat. parag . 5 of this Chapter . * 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. * Cap. 3. parag 1. † Bellar. loco citato . ‖ Vide Sacro●o●● . ca 6. par . 1. pag. 109. * Chap. 1. Resolution twofold : either of objects believed , or of our Belief , or perswasions concerning them . * Antonius Laurentinus Politianus , de Risu . 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 . * Cap. 3. par . ● ▪ * 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. * 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. * A rule in Logick by some much misconstrued . Whose misconstruction not impeached might in some sort shroud the Romanists sottishnesse in this Argument . * Avertues . Jesuites faith cannot be resolved into any definite branch of the First Truth . * So in the first Edition . should it not be ? establisheth Them. † Vide annot . in cap. 25. * 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. * 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. † 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. † See Cap. 1. of this Book . ‖ 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. * 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. * Joh. 4. * Joh 34. 3. The principal difficulties in the Romists 〈◊〉 ▪ pinio● , whereto no sufficient answer can be given . † 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. Ad di●cernēdam 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. † ●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. * Acts 9. 17. † The Latin are quoted parag . 4. ‖ Cap 9 parag . 12. 13. * Cap. 1. parag 11. See Cap. 3. parag . 12. 13. * Bellar. lib. 3. de verbo Dei. cap. 8. Sacrob . pag 132. † 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 . * 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. * Ad quintum dico , nos non gloriari in tēplis , & 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. 〈◊〉 . * 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 quoque 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. See Cap. 29. Sect. 5. Arist . 〈◊〉 1. Post . cap. 2. * 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 . ‖ 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. The two mai● b●a●●hes 〈◊〉 R●●ish ●… ●… v. 5. * An objection , which might be made in favour of the Romanists , answered and retorted . See Cap. 2. & Cap. 29. * 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. 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 . * 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 . † See the notes out of Bellarmin Cap. 3. parag . 9. That this doctrine 〈◊〉 ●dens such as e●brace it , to glory in villany . 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. * 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 . Secundo modo potest Pontifex aliquid asserere obligando universā Ecclesiā ut illud recipiat , nec quisquā audeat sibi persuadere contrariū . Et quaecunque 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. † 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 atque beatū jam esse ; certa fide credendū est , testimonia i●●a ( qua●●nus in genere saltē probant piè atque 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 cōpertū 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. * Psal . 14. v. 1. The fearful manner of Jesuites tempting God in maintaining this argument . * Lib. 2 c. 31. Parag. 6. † His words be cited Parag. 2. * 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. † 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 . † 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 , atque urgere possitis ? non faciemus , inquit . Primu●● nescio , &c. De leg . Agrar. Orat. 15. * 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●… † 〈◊〉 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 , plerisque 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 . * Notandum est , duobus modis posse aliquem canoniza●… , ●●o modo particulariter , ita ut solū in una Provincia , aut Di●…cesi habeatur Sanctus , & colatur pro Sācto . 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 . * 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 . That J●suitical ●… in this argument 〈◊〉 ●●uely and ●●o●●●ly 〈◊〉 o● s●●●●●y That this Doctrin inverts the wholeframe of Christian Religion . * 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 atque 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 denique te pietas obligat ; quae omnia prius violes , & divin● atque humana jure confundas necesse est , si induciarum , pactis stare velis . Thuanus Hist . l 17. an . 1556. a 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 . ‖ 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 . a 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 tēpore b●ilis civilibus diu jactatum , tandem per illos ipsos ●●lli aud●ores Hispanorum praedae , & ludibrio patuit . Thuanus lib. Histor . 18. in initio , anno , 1557. b 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 . Itaque 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 , ingentique prada abacta cum pl●sculos dies in limite excurrisset , ad suos revertitur , hoc ruptarū induciarū initiū suit , &c. Ibid. Rev. 17. 12. * 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. 2 Thess . 2. 10 , 11. Ezech. 7. 24. * 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● .